REPORT ON THE WORKSHOPDISCURSIVE AND MATERIALDIMENSIONS OF THE DIGITAL
TRANSFORMATION:PERSPECTIVES FROM AND ON
JAPANMONDAY SEPTEMBER 11 – WEDNESDAYSEPTEMBER 13, 2023

REPORT ON THE WORKSHOPDISCURSIVE AND MATERIALDIMENSIONS OF THE DIGITAL
TRANSFORMATION: PERSPECTIVESFROM AND ON JAPANModerators: Jiré Emine Gözen | Celia Spoden | Harald Kümmerle | Noriyuki Yanagawa |Keynote Speakers: Shoko Suzuki | Shintaro Miyazaki
Presenters: Gentiane Venture | Hirotaka Osawa | Yashima Yugen | James Wright | DanielWhite | Kerry McInerney | Kojiro Honda | Chihyung Jeon | Rebecca Carlson | Tobias
Matzner | Chizuru Suga | Masakazu Masujima | Tatsuhiko Inatani

Organized by:German Institute for Japanese Studies
https://www.dijtokyo.org
The Nippon Institute for Research Advancement (NIRA)
https://english.nira.or.jp
German Center for Research and Innovation (DWIH) Tokyo
https://www.dwih-tokyo.org/en/
Sophia University, Graduate School of Global Studies
https://www.sophia.ac.jp/eng/gpgs/
University of Europe for Applied Sciences
https://www.ue-germany.com

Editor: Jonathan Webb, Research Coordinator and Research Fellow, NIRA

Table of Contents
DAY I – ROBOTS & AI .............................................................................................................................................. 5
SESSION I ENVISIONING FUTURE SOCIETIES: ROBOTS AND AI IN SCIENCE FICTION, THE LAB,
AND REALITY ......................................................................................................................................................... 6
Introduction - Envisioning Future Societies: Robots and AI In Science Fiction, the Lab, and Reality
Jiré Emine Gözen................................................................................................................................................................ 7

Presentation I - How Do Autonomous Robots Transform our Present and Future Societies? Reflections on
Societal Challenges from the Lab
Gentiane Venture ............................................................................................................................................................. 10

Presentation II-I - Sci-Fi Prototyping and The Ai Alignment Problem (Part I)
Hirotaka Osawa................................................................................................................................................................ 14

Presentation II-II - Sci-Fi Prototyping and The Ai Alignment Problem (Part II)
Yashima Yugen ................................................................................................................................................................. 17

Presentation III - Growing Gaps Between Sci-Fi Visions and Material Realities of Digital Transformation
James Wright .................................................................................................................................................................... 20

SESSION II SOCIOCULTURAL PRACTICES OF SITUATING THE SELF AND OTHER: ROBOTS WITH
HEART, VIRTUAL HUMANS, AND MATTER WITH SOUL ........................................................................... 24
Introduction - Sociocultural Practices on Situating the Self and the Other: Robots with Heart, Virtual
Humans and Matter with Soul
Celia Spoden ..................................................................................................................................................................... 25

Presentation I - Making Emotional Connections with Robots and AI in Japan’s Digital Transformation
Daniel White ..................................................................................................................................................................... 28

Presentation II - From ‘Japan Panic’ to ‘Chinese Peril’: The Shifting Location of the Techno-Orient in the US
Kerry McInerney .............................................................................................................................................................. 32

Presentation III - Japanese Robot Culture and Ancient Shintoism
Kojiro Honda .................................................................................................................................................................... 36

Presentation IV - Alive Again, Digitally: Turning Dead Persons Into Virtual Humans in South Korea
Chihyung Jeon .................................................................................................................................................................. 40

KEYNOTE .................................................................................................................................................................. 43
Keynote Speech I - Rediscovering ‘Glocal’ Cultural Resources for the Digital Future
Shoko Suzuki .................................................................................................................................................................... 45

Keynote Speech II - Counter-Dancing Digitality! Practicing CommOnistic Cooperativity
Shintaro Miyazaki ............................................................................................................................................................ 49

DAY II – DATA & INFRASTRUCTURES ............................................................................................................ 53

SESSION III ALGORITHMS, DATA, AND THE IN-BETWEEN: FASHION CULTURE AND
TRANSNATIONAL SCIENCE .............................................................................................................................. 54
Introduction - Algorithms, Data, and the In-Between: Fashion Culture and Transnational Science
Harald Kümmerle ............................................................................................................................................................ 55

Presentation I - Infrastructuring (Trans)National Bioscience: From Humans to Cells to Code in A JapaneseLaboratory
Rebecca Carlson ............................................................................................................................................................... 58

Presentation II - The Co-Constitution of Machine Learning Algorithms and Training Data
Tobias Matzner ................................................................................................................................................................. 62

SESSION IV DATA POLICY AND AGILE GOVERNANCE ............................................................................ 66
Introduction - Data Policy and Agile Governance
Noriyuki Yanagawa ......................................................................................................................................................... 67

Presentation I - Insights
Chizuru Suga .................................................................................................................................................................... 70

Presentation II – Perspective
Masakazu Masujima ........................................................................................................................................................ 74

Presentation III - Analysis
Tatsuhiko Inatani ............................................................................................................................................................. 77

DISCURSIVE AND MATERIAL DIMENSIONSOF THE DIGITAL TRANSFORMATION:PERSPECTIVES FROM AND ON JAPANDAY I – ROBOTS & AI
MONDAY SEPTEMBER 11, 2023

SESSION IENVISIONING FUTURE SOCIETIES: ROBOTS AND AI INSCIENCE FICTION, THE LAB, AND REALITY
SPEAKERSJIRÉ EMINE GÖZENPROFESSOR, UNIVERSITY OF EUROPE FOR APPLIED SCIENCES

GENTIANE VENTURE
PROFESSOR, THE UNIVERSITY OF TOKYOHIROTAKA OSAWAASSOCIATE PROFESSOR, KEIO UNIVERSITYYASHIMA YUGENWRITERJAMES WRIGHTVISITING LECTURER, QUEEN MARY UNIVERSITY OF LONDONDAY I – SESSION I
Introduction - Envisioning Future Societies: Robots and AI In
Science Fiction, the Lab, and Reality
Jiré Emine Gözen
The pandemic showed predicting the future is an uncertain, sometimes impossible
endeavor, yet also underscored our ability to model, anticipate and influence it. We'reaware of the growing threats from global warming, species extinction, and persistentcolonialism, stemming from detrimental qualities like racism and exclusion. Given thattechnological advancement, particularly AI, can perpetuate societal biases, there is anurgent need to steer the future actively, rather than passively watch it unfold.
Focusing on how future scenarios are depicted in art, literature, and popular culture,these representations form part of our collective imagination, shaping societal andtechnological expectations. These 'social technical imaginaries' are the collective,
institutionally and publicly performed visions of desirable futures notionally attainablethrough advances in science and technology. These imaginaries influence politicaldecisions and scientific endeavors. Our cultural narratives deeply affect these visions,
shaping our reality. Fiction and art significantly impact discussions around AI androbotics ethics, contributing to how we address upcoming technological shifts.
Recognizing these works as valuable knowledge informs both academic and societal
discourse, particularly regarding the digital transformation.
That said, discussing perspectives from and on Japanese introduces diverse viewpoints
and narratives influenced by different philosophical backgrounds like Christianity,
Shintoism, and animism. Integrating concepts such as Orientalism, Occidentalism, andpost-colonialism offers a more nuanced understanding. Nevertheless, disentanglingthese complex perspectives is challenging, as they're deeply ingrained in our collective
knowledge and thought.
In the next part of my talk, I will explore the interconnectedness of nature, culture,technology, ethics, and knowledge in the context of AI and robotics narratives. This also

implicitly relates to our visions of the future. The three laws of robotics, introduced by
Isaac Asimov in 1942, are well-known to those in the field of human-machine interaction.
These laws were not just an ethical framework for professionals but have permeatedpopular and high culture, becoming a fundamental part of discussions about the humanmachine relationship. Asimov's influence extends beyond entertainment to pivotal
ethical and philosophical debates on this interaction.
Asimov's laws reflect the traditional Western humanist approach to separate humans
from machines. However, his work's reception in Japan suggests a more intricate
interplay between Eastern and Western thoughts on robots and AI, transcending simple
cultural dichotomies. Masahiro Mori's concept, known as the 'uncanny valley', further
investigates the boundaries between humans and robots, suggesting a blended
coexistence rather than a clear divide. This idea, emerging from a cross-cultural
collaboration, highlights the complex ties between scientific, artistic, and philosophicalrealms, challenging our understanding of the familiar and the alien.
In the 1980s, cyberpunk emerged as a radical inquiry into uncanniness, challenging theprevailing humanist narratives on the human-machine interface and envisioning
alternative realities where these boundaries blur. William Gibson's "Neuromancer"
epitomized this with its depiction of a world where human consciousness could merge
with a digital reality called the matrix, a space separate from the physical realm.
Cyberpunk posited a future where humanity evolves beyond its current form, eventuallymerging with technology to achieve a post-human state. Entrepreneurs and inventors
often draw heavily from cyberpunk literature (i.e. also Elon Musk and Mark Zuckerberg),
its concepts and terminology in designing AI and robotic systems.
That cyberpunk, an idea rooted in the 1980s, wields such influence today poses certain
challenges, along with specific cultural and philosophical biases. As Rosi Braidotti
remarks, this trend could be seen as a form of cultural recolonization, with cyberpunk’s
Americana dominating the landscape, where the space travelers are even dubbed“cowboys”. This portrayal underscores the genre’s anchoring in a Western, masculine
ethos, shaping how we conceptualize and engage with future technologies. On further
problem is the that such narratives appeal to our desire for technological solutions thatallow us to pursue an escape from our exploited planet into the matrix of cyberspace.
Yet in 2010, Ray Naito presented a contrasting vision with his installation also named

'Matrix.' Influenced by critical post-humanism and new materialism—concepts fromtheorists like Donna Haraway, Rosi Braidotti, and Karen Barad—Naito's work envisions
a humanity intertwined with technology but rooted in the material world.
'Matrix,' set within the Teshima Art Museum, erases the divide between indoors andoutdoors, integrating natural elements like rain and wind into the exhibit. This blurringof boundaries exemplifies a post-humanist ethos where even the weather participates in
the art, reflecting a deeper connection between technology, nature, and humanexperience. The building itself, intertwined with sophisticated yet invisible hightechnology, allows water to travel through it, symbolizing the flow of life and theinterconnectedness of all elements.
Naito's 'Matrix' redefines technology as part of our ecological system, proposing a
symbiotic relationship with the earth, air, and water, forming a collective consciousness
akin to artificial intelligence. By acknowledging the active role of all material entities,
Naito challenges us to rethink our relationship with the world, recognizing non-humanentities and objects as active participants in our existence and co-creators of our reality.
In conclusion, the perceived boundaries between nature, technology, and culture arebeing questioned, prompting a reevaluation of conventional thought processes. This
includes breaking down rigid categories such as gender, the divide between human andnon-human, and the separation of different knowledge types. Naito’s ‘Matrix’ presents
an alternative view to the traditional understanding of artificial intelligence—not as mere
data or algorithms as Gibson’s cyberpunk suggested—but as part of a living, evolving
post-human condition that is material, vital, feminist, and post-colonial, entwined withboth visible and invisible technologies.
This reimagining of our relationship with technology, art, and literature opens up new
avenues for understanding and challenges the current status of robots and AI. It
highlights the importance of integrating diverse and often marginalized knowledge into
our technological design and thinking. Artistic and literary expressions are not justreflections of our technological aspirations; they actively shape our societal visions andcontribute to the discourse, providing epistemologies that inform the development ofbeneficial technologies in AI and robotics.

DAY I – SESSION I
Presentation I - How Do Autonomous Robots Transform our
Present and Future Societies? Reflections on Societal
Challenges from the Lab
Gentiane Venture
When I was introduced earlier today, I noticed a sentence in my biography was changed
from 'an art of living together' to 'an art of coexisting.'
Although coexistence is not a term I use often, it piqued my interest and I want to discuss
it today.
To begin, I believe broad collaboration across diverse disciplines is necessary fordeveloping artificial intelligence and robotics as engineers alone have blind spots andmiss crucial elements.
Throughout my career, I have worked alongside French philosophers to explore andconceptualize the creation of robots and how these may alter our future. While
uncertainty exists, it is essential that we consider diverse possibilities.
Today, I will share my perspectives from an engineering laboratory standpoint,
discussing how autonomous robots are transforming our society today and into the
future.
Before going any further, I would like to briefly touch upon the term 'robots,’ coined by
the Czech writer Karel Čapek a century ago in his 1920 play ‘Rossum’s Universal Robots’(R.U.R.) In the play, robots (Czech for forced labor) symbolized the exploited working
class. A robot was conceived as a human that had become machine-like, not the otherway around. Ironically our society now imagines roboticists making humanlike machines.
While industrial robots have seen broad adoption, replacing many blue-collar jobs, robots
can serve functions beyond production, including keeping us company, and in doing so
profoundly change the relationships we have with machines.

My lab imagines what such a society could look like, designing robot for daily life toenhance our engagement with the world. They can accompany children, help cook, carryobjects, and even lead you on a walk, encouraging you to look up from your devices andappreciate the beauty around you.
Communication, through which we express ideas, feelings and information, is critical to
my research. Just as we communicate with pets or across language barriers, we aim formeaningful interaction with robots.
A key point here is the importance of nonverbal cues which comprise a majority ofcommunication. Robots must be able to interpret these silent signals. Darwin noted theuniversality of such nonverbal expression, fear, anger, joy, across cultures and species.
By integrating this, robots can go from tools to companions capable of authentic
responses.
Emotion, while subject to cultural norms, possess a universality that modern social
science has strove to model and understand. Paul Ekman identified five basic emotions
in his pioneering model of emotion—joy, fear, anger, disgust, sadness—which would
later be used in Pixar's 'Inside Out.' The model's simplicity sparked debate; are there notmore than five emotions, with more nuance and ambiguity?
Robotics engineers including my team, favor a three-dimensional model utilizing theaxes of pleasure, arousal, and dominance to mathematically represent emotions. Pleasure
ranges from sad to cheerful, arousal from quiet to active, and dominance fromindependent to dependent.
An example of how the three axes interreact is a hot and humid summer day in Tokyo;
the oppressive weather (dependence), lessens your activity and cheerfulness.
As understanding emotion requires understanding the environment, we equip robots
with various sensors—microphones, cameras, touch, distance, force, temperature,humidity, brightness, and noise to interpret these dimensions. Processing that data
through basic machine learning, we gauge the environment and its impact on the axes of
emotion and on the robots themselves.

We send this information to a blackboard system with decision making controlled via a
feedback loop. A few years ago, at the International Robot Exhibition in Tokyo weshowed our robot that cares. It engages with you; when you get close, it looks at you,discerning if you desire interaction from you expression and offering you presents if you
do, and alternatives if you don't like the presents.
Thousands come to the exhibit as we were the only group where people could interact
with the robot and have it responded in a non-pre-programmed way. Our robots convey
meaning and communicate through action.
Our robots can express their inner state or relay information about their environment.
They might alert a human to unseen danger. We do this through the robot's movements—
its extension, gait, the smoothness or jerkiness of its motion, and the energy of its
movement.
By altering the robot's pleasure, arousal, and dominance levels, its movement changes,
affecting how people perceive it. The end state remains constant, but the altereddemeanor can completely change the human's perception of the robot’s intentions.
Nuanced communication through movement is an easy but important innovation.
This method is much more granular and authentic than the canned “emotion” others are
doing which is more like animations in a 3D rendered movie.
To demonstrate how subtle changes impact people perceptions of robots, we conducted
an experiment where participants were invited to fill out a questionnaire, unbeknownst
to them administered solely by a robot. People's physical proximity to the robot variedwith its displayed emotions—distant when it appeared sad and closer when it appeared
happy.
While this is a useful observation, sustaining human interest in robots is the real challenge.
Robots often bore people because they lack engaging attributes. That's why we'refocusing on physical, dynamic interaction with robots, to touch them and experience
intuitive responses that aid or surprise them without advance cues.
Another aspect, we're investigating is the concept of slow technology, deliberateinteraction with technology emphasizing presence, robots that enhance life rather thanjust a tool or toy. An example of this is Yokobo, a robot designed to be a part of the home's
entrance area, not to dominate the space but to contribute to it. Yokobo welcomes you,interacts with environmental data, and subtly communicates changes, like shifts inweather, providing a layer of interaction beyond simply responding to verbal commands.
Our ambition is to transition robots from lab settings to real-world environment and to
redefine the narratives around robots, moving away from science fiction stereotypes towhat robots truly are and can be. This requires sensitive design, a deep understanding of
end-user needs, and seamless integration into our daily lives. Thank you.

DAY I – SESSION I – PRESENTATION II
Presentation II-I - Sci-Fi Prototyping and The Ai Alignment
Problem (Part I)
Hirotaka Osawa
Today, I'll be presenting about science fiction prototyping before handing things over tomy colleague Yashima-san for his talk.
To begin, I'd like to introduce myself. I have a PhD in engineering, work in the faculty ofscience and technology, and am researching the intersection of science fiction andinnovation.
My work involves a complex mix of elements, primarily focusing on human-agent
interaction, which is akin to but distinct from human-robot interaction. Here are a few
examples of studies. One of my research projects emphasizes anthropomorphic qualities
in objects like virtual agents or social robots, aiming to enhance their communication
abilities. Through experiments modifying anthropomorphic agents, I’ve improved
interactions across various demographics, including children and the elderly.
Additionally, in collaboration with KYOCERA Document Solutions in Japan, we've
advanced this technology, integrating it with virtual environments for more effective user
assistance.
My second study shifts from anthropomorphizing objects to enhance their presentation
to humans, focusing on assistive devices that improve social interactions, particularly for
those with disabilities such as visual impairment. Another project involves implementingsocial robots in elementary schools to foster a book-sharing ecosystem that introduces
and recommends books to children based on the recommendations of other children. Thiskind of agent system can act as a catalyst within society.
Additionally, I explore social intelligence through communication games like Mafia,
which provide insights into how individuals perceive each other. I We also conducted
research on HANABI, a card game in which participants cooperate with each otherimplicitly by reading each other's intentions. This is very good material for social
intelligence research and our research gained recognition from organizations like
Facebook and DeepMind. My current research delves into the impact of science fiction
on society and innovation, particularly on artificial intelligence and agents. I've analyzed
over 100 science fiction works, categorizing how agents are represented in science fiction
into four types: human-like agents, machine-like agents, body-type agents (such as
drones), and infrastructure AI agents.
I'm also now the president of the Science Fiction and Fantasy Writers of Japan, which iscelebrating its 60th anniversary in 2023. Many prominent Japanese writers like Hoshi
Shinichi and Yashima Yugen are members.
Speaking of Yashima Yugen, my co-speaker for this session, he will later discuss an AIthemed story. As for myself, I am not a professional writer, rather I specialize in science
fiction studies. I want to briefly touch on what is "science fiction?" I'm sure many of you
are familiar with popular German, Japanese, and American works of science fiction
including "Perry Rhodan," "Star Wars," "Astro Boy," and "Ghost in the Shell" but the genre
has been instrumental in promoting science and technology since as far back as the early
19th century. H. G. Wells, who pioneered the genre with works, such as “The Time
Machine”, “The Island of Doctor Moreau”, and "The War of the Worlds," was also a writerfor the scientific journal "Nature," so he was both a scientist and a science fiction writer.
This combination of scientific writing with fiction, was the forerunner for modern
educational approaches like STEAM (Science, Technology, Engineering, the Arts andMath) used in countries like the USA and China where they now incorporate science
fiction in their curricula, recognizing its value in teaching subjects like physics."
Science fiction's role, however, goes far beyond merely "propaganda for scientificprogress." Japan's sci-fi grand prize for example, showcases a wide variety of works. A
perfect example is Fumi Yoshinaga's Ōoku: The Inner Chambers, which is now a Netflix
animation, and is highly regarded by sci-fi writers worldwide. In the story, set in analternate Tokugawa era Japan (1603 ~ 1868), a highly transmissible epidemic disease
emerges that primarily effects young men, killing around 80% of those infected anddecimating the male population. This causes a broad inversion of historical gender roles,
and the emergence of a female shogun. By utilizing a hypothetical situation, the storyemphasizes how history, and societal roles might change under different circumstances.
Such narratives in science fiction are not just about science as knowledge but as a method

for contemplating complex societal change. These thought experiments in literature,often speculative, have become a source of innovation in the field, recognized as 'science
fiction visionary.' This approach, used since the 1970s, involves using science fiction as atool for thinking and planning."
Science fiction's influence extends beyond technology, reshaping society and inspiring
new concepts like Maker Movements, Technical Singularity, and Cyborg Feminism,proposed by Chris Anderson, Ray Kurzweil, and Donna Haraway respectively, havecontributed significantly to these ideas. Nowadays, these sci-fi influences are consciously
taken into account in an effort called sci-fi prototyping, which uses sci-fi to create visions
at the start of an innovation. This movement is impacting various industries and has led
to collaborations with entities like the Ministry of Agriculture, Forestry, and Fisheries inJapan. Science fiction prototyping serves as a powerful tool, for forecasting futurescenarios and technologies, backcasting how we got where we are today and how wemight have ended up at alternative futures, thinking about what kinds of technologies
lead to certain outcomes, and even threat casting, used most famously by the UnitedStates and France to envision and prepare for potential future threats, like pandemics orwars.
Science Fiction also acts a powerful vector for social change by allowing people to stepoutside themselves, think about "future people," who might perceive the world very
differently, and thereby challenge their existing belief, values. I think this is especially
useful in societies like Japan, where high social pressure and hierarchy make it difficult
to openly challenge the status quo and embrace new ideas.
In today’s exploration of science fiction prototyping, I've discussed how its value lies notjust in enjoyment but in its capacity to provoke thought while often diverging from reality.
Science fiction excels in sparking imagination and altering perceptions, key in generating
innovative ideas. My research reveals a strong correlation between science fiction andshifting values and attitudes. The goal is not to mirror reality but to stimulate provocative,
forward-thinking ideas. Science fiction serves as a platform for sharing visions andincubating new ideas, maintaining a diversity of thought and encouraging safe, open
discussions. Currently, there's a trend towards publishing works that reflect
contemporary issues, such as post-COVID scenarios, future dystopias, and AI's impact
on society. I hope the concepts I’ve discussed provide context for Yashima Yugen's moredetailed presentation. Thank you.

DAY I – SESSION I
Presentation II-II - Sci-Fi Prototyping and The Ai Alignment
Problem (Part II)
Yashima Yugen
Hello, I'm Yashima Yugen, and I will be picking up where Osawa-san's presentation leftoff. I'd like to begin with a quote from Antoine de Saint-Exupéry, which I think captures
the essence of sci-fi prototyping: “If you want to build a ship, don't gather people tocollect wood, don't impose work on them. Instead, tell them to admire the endlessimmensity of the sea.”
My presentation will cover science fiction prototyping and the AI alignment problem.
First, let me introduce myself. I've written multiple short stories, some of which have beentranslated into Chinese and frequently appear in anthologies. I have received awards
such as the ninth Sogen SF Short Story Prize for “Tenkuseyo Hosshoji” [Hosshoji theRocket Temple], and the fifth Nikkei Hoshi Awards Grand Prix for “Final Anchors.”
However, despite winning these awards in 2018, I am only now working towards my firstfull novel.
The short story “Hosshoji the Rocket Temple” envisions an alternate future where“Buddhics” is developed instead of physics, and “cosmonks,” a blend of astronauts andmonks, embark on a journey in a Pagoda rocket to a distant planet to see a Great Buddha.
“Final Anchors” is a story that unfolds within a half second. Two autonomous cars areabout to collide. Since there are only 0.5 seconds until the collision, human drivers are
powerless at this point. Instead, onboard AIs have ample time because they can react
10000 times faster than humans. They discuss and decide which party should deploy the
emergency brake system. This mechanism, Final Anchors pins down the vehicle on the
spot destroying the vehicle and killing the driver, but the other party will be spared.
I don't have a formal background in science. I studied at the University of Chicago,
writing my master's thesis on Edo aesthetics. More recently, I co-created a YouTube
channel with Osawa-san, Miyamoto-san, and Hashimoto-san to showcase Japanesescience fiction, although it's currently on hold. I've also lectured at the JAXA Tsukuba
Center for their fiftieth- anniversary ceremony titled “Future, Space, and Imagination.”
Additionally, I've taught science fiction prototyping courses organized by Aeon andKDDI.
Science fiction prototyping is used to inspire new ideas, products, and services inbusiness. Why do we use science fiction? Because it's fun, exciting, and can deliver a senseof wonder. In a scene from “Inherit the Stars,” a science fiction story by James P. Hogan,a corpse in a spacesuit is discovered on the moon and is later revealed to be over 50,000
years old. This kind of mysterious, evocative setting prompts the reader to expand theirhorizons, asking if such a thing is possible, leading to excitement. The allure of science
fiction, like Hogan's works, which are popular in Japan, lies in its power to stretch ourimagination, break preconceptions, and broaden our horizons. Exposure to extraordinary
ideas and thought experiments pushes us to go beyond our conception of rational
thinking.
Science fiction is also a genre that embraces diversity. Some science fiction works feature
extraterrestrials, which can be seen as a representation of an ultimate foreign culture,
unimaginably different yet with whom we must find a way to communicate. Take, forexample, recent works like “Project Hail Mary” by Andy Weir, which deals the firstcontact scenario. Science fiction, I believe, transcends mere augmentation of imagination;it has the profound ability to reshape our perceptions of reality and the future, which isat the heart of science fiction prototyping.
Isacc Asimov's Three Laws of Robotics, proposed in 1941, demonstrate the lasting impactof a science fiction writer's power of inquiry and imagination. Neal Stephenson's novel“Snow Crush” introduced terms and concepts such as the metaverse and avatar while
also predicting modern technologies like Google Earth. Such frameworks have inspired
countless individuals, highlighting how science fiction can act as an innovation catalyst.
However, merely predicting the future or relying on logical thinking isn't enough forinnovation because too often everyone arrives at similar ideas. Instead, envisioning a
disruptive future and imagining a situation that is radically different from prediction in
the form of narrative, is vital. Science fiction is not just about scientific ideas and gadgets;rather, it often deals with how technology interacts with society and culture.
Technological innovation might impact on our society, and its complicated consequences
might be beyond scientific predictions.

When thinking about science fiction prototyping, it's important to note how, in contrast
to literature, visual media such as sci-fi movies and manga, while enjoyable, can limit
imagination because they are already visualized. While visualization can be useful in theend stages, I think science fiction prototyping thrives in storytelling, where imagination
isn't bounded by pre-visualized ideas. The process should focus on presenting a complete
story as an organic whole with interaction between characters and gadgets in specificsituations. A story can address thought-provoking themes and has the driving power toinspire many discussions. Still, illustrations and other visualizations are effective tools
for backcasting and forecasting, exploring the unseen in narratives.
Science fiction prototyping encompasses forecasting future possibilities and backcasting,where we envision a sci-fi future and work backward to identify necessary steps. An
example of what I define as science fiction prototyping is a writer writing short stories at
the request of companies; then, they use the stories and resulting discussions as
innovation catalysts to develop new products and services. This is just one example ofscience fiction prototyping. There are other methods and approaches. Other important
aspects of science fiction prototyping include open-mindedness, open source, andongoing development.
I utilize two story types for prototyping: “catalyst stories” are written by a writer toinspire participants and are read and discussed in a reading workshop. “Down-to-earth
stories” are collaborative works generated as products of group discussions between
writers and participants in a writing workshop. They focus on forming loglines and plots,
rather than complete stories, which a writer may flesh out into complete stories. Examplesof science fiction prototyping include projects I undertook with Denso. Nihon Gaishi
used my story “Final Anchors” to illustrate how their technology might be used inautonomous cars.
Today, AI hasn’t accomplished a self-sufficient, truly autonomous operation yet. In the
future, the misalignment of what humans want and what AI tries to achieve will be
pronounced, as shown in “Final Anchors.” The AI alignment problem presents intriguingquestions for science fiction, like AI's potential independence from humans or the ethicaldilemmas it might face. My role isn't to provide answers but to provoke thought andstimulate questions about AI's future relationship with humanity, explored throughstorytelling. Thank you.

DAY I – SESSION I
Presentation III - Growing Gaps Between Sci-Fi Visions andMaterial Realities of Digital Transformation
James Wright
In this talk I will examine Japan's use of sci-fi visions to guide science, technology, andinnovation (STI) policies, focusing on the role of sci-fi in shaping technology strategy. I
will compare the futuristic concepts promoted by the government with real technologicaldevelopments.
'Innovation 25,' initiated by Shinzo Abe in 2007 and later adapted into a manga,envisioned a 2025 family's life with advanced technologies like networked robots andtelemedicine. Abe further pursued this vision in the high-tech agenda of his second term,
notably with the 2015 Robot Revolution Realization Council and the National Robot
Strategy.
Japan has a history of leveraging sci-fi characters, like Astro Boy and Doraemon, in
technology promotion, as seen in Kanagawa Prefecture's 2016 Robot Town Sagami
project. This anime, set in 2028, imagines a robot-integrated society.
Innovation 25 evolved into 'Society 5.0' in 2016, outlined in Japan's Fifth Science andTechnology Basic Plan. Society 5.0 represents a revolutionary vision, aiming for a supersmart society that integrates cyberspace and physical space to address economic andsocial issues, similar to Aaron Bastani's concept of fully automated luxury communism.
This paradigm shift follows human evolution from hunter-gatherer to informationsocieties.
Key components of Society 5.0 include AI, IoT, robotics, digital technologies, data
infrastructure, and education. It serves as the cornerstone for Japan's STI policies,
encompassing the Sixth Science and Technology Basic Plan and the 100-billion-yen
Moonshot R&D program announced in 2019.

The Moonshot program embodies Japan's ambitious efforts to actualize Society 5.0,
aiming by 2050 to create a society unrestrained by physical and temporal limitations,featuring cybernetic avatars and other futuristic technologies like neurotechnology for
telepathy, cryosleep for space travel, and weather control.
As Japan pursues such programs its Visionary Council, which includes figures such as
sci-fi author Fujii Taiyo, align futuristic technology goals with ethical frameworks,
drawing from characters like Astro Boy for human and AI ethics. Meanwhile, the 2021
establishment of Japan's Digital Agency further highlights the country’s commitment to
the digital transformation. All of that said, much of the actual discourse around Society
5.0 essentially just extends the techno-utopian narratives that emerged from the 1960s'
information society era albeit with a more international scope.
Government reports from 1972-2017, such as those on the Information Society, Innovation
25, and Society 5.0, emphasize ICT's impact on societal values and ethics. However,Jennifer Robertson observes that these developments often bolster socially conservativevalues, a trend she calls 'retro tech.'
A notable gap exists between Japan's sci-fi-inspired rhetoric and actual digitaldevelopment. For instance, despite substantial investment, robotic care devices for theelderly haven't been widely implemented and fail to significantly address care worker
shortages.
The response to COVID-19 further highlights this disparity. The COCOA digital contact
tracing app, initially seen as key in pandemic management, faced technical glitches andflawed exposure notifications, which remained unaddressed for months. Additionally,
the Ministry of Health Labour and Welfare's initial insistence on handwritten infection
reports, delays in establishing a COVID-19 data database due to local government dataprotection concerns, limited PCR testing, and skepticism about PCR testing's accuracy,collectively weakened Japan's COVID response.
More recently, the Japanese government announced its intention to merge healthinsurance cards into the ‘My Number' ID card system, launched in 2015 to streamline
government processes and digital records. The My Number system, however, has
encountered numerous setbacks including exposing the personal information thousandsof people, leading to widespread criticism, slow uptake, and high levels of public distrust,with almost half a million cards returned. This belies the idea that the public will
frictionlessly accept the technologies underpinning Society 5.0. Additionally, the STI
research and development landscape suffers from a lack of diversity, evidenced by themere 17% representation of women in the research workforce and the all-Japanese maledirectorship of the moonshot projects, contrary to Society 5.0’s promise of overcoming
gender and nationality boundaries.
Further compounding these issues are the funding crises in universities, limited
international scientific collaboration, inadequate compensation for ICT professionals,
and legal and data protection barriers slowing AI and big data development.
The government's apprehension about lagging behind in global technologicalcompetition is palpable, and to be fair Japan's is not the only government to struggle withtechnology projects. However, the escalating focus on futuristic and potentiallyunrealizable sci-fi visions highlights a growing disparity between the hype and theslower actual progress in digital systems, AI, and robotics somewhat similar to ElonMusk's propensity to overpromise and underdeliver in his business ventures. Suchproblems should give us pause regarding the sharp turn towards increasingly ambitious
sci-fi imaginaries in public R&D projects and prompt reflection on the role science fiction
in shaping policy.
Daniel White’s analysis of how anxiety about Japan's future drove bureaucrats toembrace "Cool Japan," can be equally applied to high tech Japan, with these ever more
futuristic sci-fi policies perhaps a response to fears of being left behind technologically.
These concerns, as articulated by policy documents and leaders like Kishida, imply Japanis at a critical juncture, contrasting the optimistic vision of Society 5.0. This sci-fi techdiscourse, particularly evident since the early 2000s amidst economic and social
instability, is seen as the ruling party's way to address Japan's future. However, thisapproach is increasingly disconnected from Japan's immediate societal needs, relying on
undeveloped technologies and presenting a simplistic, tech-centric view of society thatoverlooks complex social and political dynamics, inadvertently perpetuating existing
inequalities, unsustainable consumption, and conservative politics, a phenomenon
Robertson labels 'retro tech.'
Excessive focus on forecasting future technologies without adequately considering theirsocietal impact leads to this disconnect. This has resulted in present issues like genderdiscrimination in tech being overshadowed, while a small group of engineers anddevelopers shape the future, often unrepresentative of the broader population. Publicdistrust in government, privacy concerns about digital data, and lukewarm reception toconcepts like cybernetic avatars highlight the gap between these sci-fi visions and public
sentiment. The question remains: are people really embracing these ambitious futuristic
imaginations?

SESSION II
SOCIOCULTURAL PRACTICES OF SITUATING THE
SELF AND OTHER: ROBOTS WITH HEART, VIRTUAL
HUMANS, AND MATTER WITH SOUL
SPEAKERSCELIA SPODENSENIOR RESEARCH FELLOW, GERMAN INSTITUTE FOR
JAPANESE STUDIES (DIJ)DANIEL WHITESENIOR RESEARCH ASSOCIATE, UNIVERSITY OF CAMBRIDGEKERRY MCINERNEYRESEARCH FELLOW, UNIVERSITY COLLEGE LONDONKOJIRO HONDAASSOCIATE PROFESSOR, KANAZAWA MEDICAL UNIVERSITYCHIHYUNG JEONASSOCIATE PROFESSOR, KOREA ADVANCED INSTITUTE OFSCIENCE AND TECHNOLOGYDAY I – SESSION II
Introduction - Sociocultural Practices on Situating the Self andthe Other: Robots with Heart, Virtual Humans and Matter with
Soul
Celia Spoden
Japan is often portrayed as a land of robots, with Western media exoticizing the Japanese
love for robotic technology, while the Japanese media engages in self-orientalization (fororentalizations see McInerney’s presentation). This fascination is frequently linked to
Shinto beliefs and the idea of animated objects (for Shinto beliefs see Honda’s
presentation).
Several authors have analyzed this stereotypical depiction, showing how the Japanese
government, industry, academia, and media have drawn on Shinto, animism,
monozukuri (artisanship) and discourses of Japanese-ness (Nihonjinron) to construct aso called 'Japanese robot tradition or culture'. Moreover, the government often uses
positive robot narratives to foster social acceptance for new technologies. However,Japanese robot imaginaries are complex and ambivalent, including utopian anddystopian narratives, fraught with conflicting and competing interests and changing
stories depending on who is telling them, and what perspectives or solutions they seek
to emphasize or deemphasize.
An example would be the creation of 'Robokono,' a robot doppelgänger of Japan's digitalreform minister, Kono Taro developed by roboticist Ishiguro Hiroshi. According to Kono
"I can send my avatar to various places and talk without having to go there myself."
Ishiguro Hiroshi’s avatar project is funded by the government’s “Moonshot Research andDevelopment Program” under the Moonshot Goal 1, which aims for a society free fromlimitations of the body, brain, space and time by 2050. With its Moonshot Program theJapanese government seeks to address the challenges of the declining birthrate, aging
society and labor shortages through high-impact technological solutions that also work
to maintain Japan's global economic competitiveness.

These programs represent a long held Japanese government strategy of finding
technological solutions for the aging society, rather than pursuing immigration to shore
up the shrinking workforce. This approach is buttressed by a search for untapped humanresources, such as the elderly and those, primarily women, involved in unpaid care work,
encouraging their participation in the workforce.
Japan's pursuit of science and technology as a response to demographic shifts andeconomic challenges isn't new. The bursting of Japan's economic bubble in the early 1990s
and a growing awareness of the aging society and population decline prompted thegovernment to search for new solutions and promising economic sectors. Science andtechnology were seen as an area where the challenges of both aging and competitivenesscould be dealt with at the same time. With Japan's success pioneering industrial robots in
the 1960s as a backdrop, Japan's Ministry of Economy, Trade and Industry (METI) shifted
towards social robotics in the 1990s, aiming to enhance quality of life, create new markets
and secure the future foundations of an aging society.
This robot strategy has been criticized for simplistically suggesting technological band
aids for complex societal issues, rather than addressing and solving their root causes
through policy. For example, Jennifer Robertson criticized how Japanese government
programs such as Innovation 25, appear innovative at first glance but actually revolvearound reinforcing traditional values to reproduce stereotypical gender roles. Whilethese programs have been continually funded since the early 2000s, Japan's societal andeconomical challenges have become more urgent.
Nonetheless, the Japanese government continues to pursue more ambitious extensions ofsuch visions, with the robotic technologies envisioned under the Moonshot Goal One nolonger limited to appliances or companions, but instead extended cybernetic avatar
technologies that blur the boundaries between human and machine.
A report by the working group on the Moonshot Goal One emphasizes using cyborg
concepts to enhance human capabilities, aiming for a society where physical andcognitive limitations are overcome, as inspired by sci-fi movies like 'Ghost in the Shell.' Itenvisions avatar technologies enabling individuals to augment their abilities, even to theextent of invasive bodily and cognitive modifications. This approach is expected to
revolutionize work and participation in society, allowing anyone to contribute regardlessof their background.

The Moonshot Program aligns with Japan's broader vision of Society 5.0, aiming tointegrate cyberspace with the physical world to create an efficient, networked, andinclusive society. Introduced in 2016, Society 5.0 represents Japan's commitment to using
science and technology for overcoming historical challenges and shaping the future. It
views technological progress as synonymous with societal advancement, tracing humancivilization's evolution through transformative tools from hunting, agriculture andmanufacturing to information and communication technologies.
The Moonshot Goal One working group envisions cybernetic avatars as catalysts forprofound societal transformations, similar to the role of data in the information society.
Daniel White has shown in his book, 'Administering Effect'(White, 2022) (for emotions
and robots/AI see White’s presentation) how Japanese government agencies apply soft
power, nation-branding strategies, and pop-cultural diplomacy to address anxieties overdemographic change, and Japan's economic and geopolitical situation and transformthem into hopes for the future. A similar strategy is being employed in the context ofJapan's robot strategy, Society 5.0, and the Moonshot Program. The “pessimistic future”
of an aging society is reinterpreted as an opportunity. Through cybernetic avatar
technologies, capability complementation and augmentation are anticipated to overcome
limitations of body, brain, space, and time.

DAY I – SESSION I
Presentation I - Making Emotional Connections with Robots
and AI in Japan’s Digital Transformation
Daniel WhiteThe gap between fantasy and practical implementation of robots, as James's
presentation earlier highlighted, is significant. Yet, integrating these fantasies into
robots represents both a unique form of implementation and reflects Japanese
government anxiety. Unlike typical research that separates robots and data, I aim tomerge discussions on embodied robots and AI within the data context, exploring how
algorithms, AI, and infrastructure intersect.
Japan, with its distinct trajectories of robots and data infrastructures, offers a uniqueperspective on this integration. While robots and AI are often merged in the Japaneseimagination, their actual integration in engineering practices today is worth examining.
Understanding Japan's digital marketplace requires focusing on robot emotionality.
Working with anthropologist Hirofumi Katsuno and others on the Model Emotion
project, we analyze 'emotion modelers' who adapt Western psychological emotion
models for machine-based emotion recognition. This project, intersecting emotion, AI,
and robotics, builds on concepts like the PAD model.
Our research (still in progress and unpublished) on integrating data infrastructure withrobotics' emotional aspects has yielded several insights. Companies like Softbank with
their humanoid robot Pepper, Yukari Engineering's cat-like robot Kubo, Groove-X's
furry robot Lovot, and Sony's Aibo, each exemplify Japan's approach to emotional
robotics. Each of these robots reflect Japan’s history of connecting emotionality withrobots and perceiving their sophistication as in part determined by having heart.
An important question then is, how did emotional connections between humans androbots become a discursive theme in Japanese robotics that creates material
consequences for the ways data, robots, and AI are co-developing in Japan, such as thecollection of “emotional data.”
Japanese robotics history dates back to 17th-century mechanical tea-serving dolls.
However, the modern concept of 'robot' was introduced through Carl Čapek's play
'Rossum's Universal Robots' (R.U.R.), first shown in Japan in 1924 as 'Artificial Human'(Jinzō Ningen). The play, portraying robots gaining emotions and revolting, marked adark beginning for human-robot narratives in the West.
In contrast, in Japan, the play's arrival coincided with rapid modernization, leading to aunique portrayal of artificial humans in Japanese media. A pivotal moment was thecreation of Gakutensoku, an 11-foot-tall robot by Nishimura Makoto, displayed at the1928 Kyoto Imperial Exhibition. Gakutensoku performance initiated a precedent for aclose relationship between robotics development and public performance in Japan. The
robot also suggested the possibility for the integration of robotics with nature,suggesting harmony between robot intelligence and the natural world. Its ability to
express emotions like smiling, fear, enlightenment, and compassion represented asignificant leap at the time in the mechanical simulation of robotic 'intelligence.'
Nishimura's public exhibitions highlighted the evolving role of robots in Japanese society,paving the way for a tradition of robots in public spaces, contrasting the Westernperception of robots as threatening. This historical context helps explain one trajectory ofinterest in the intersections between robotics and emotional intelligence in Japan.
AI's history in Japan differs markedly from that of robotics. The term for artificial
intelligence, jinkō chinō, dates back to the 1950s but gained traction with the 1980s
computing boom. The Japanese language offers two translations for 'artificial' – jinzō (人造), linked to traditional craft, and jinkō (人工), associated with modern, historicallyWestern technology.
This linguistic nuance harkens back to R.U.R.'s Japanese title, Jinzō Ningen (人造人間),
suggesting something crafted, heartful artificiality. In contrast, AI, typically translated
as jinkō chinō (人工知能), conveys a technological emphasis, separate fromcraftsmanship. Yet, the word chinō (知能) in AI encompasses both cognitive andemotional intelligence, offering a more holistic interpretation of intelligence in Japanese
AI discourse.

This cultural interpretation offers context for understanding Japan's focus on creating
AI with human-like emotional qualities, diverging from the Western narrative where
robot emotionality often breeds conflict. Iconic characters like Astro Boy epitomize this,celebrating emotional intelligence as a virtue enabling robots to be world-saving heroes.
This emphasis on building robots "with heart" significantly influences Japan's AI
development. Designers focus on capturing emotional data, and products are marketed
for their ability to understand human emotions. The consumer landscape has recently
featured increasing examples of companion robots designed to connect emotionally withusers, reflecting Japan's interest in integrating emotionality into AI and robotics.
In contemporary Japan, the convergence of AI and robotics focuses on incorporating thebody, extending beyond mere cognition. This is reflected in a diverse array ofcompanion robots on the market today, from humanoids to cat-like cushions, furryrobots, and pet robots like Aibo, each designed for varying intimate human-robot
interactions and emotional data collection.
An example is Palro, a humanoid robot for elderly companionship, designed to reademotions like happiness and sadness, and showcasing novel but still limited capabilities
in emotion detection for modern Japanese robots.
The underlying model for emotional recognition in many of these robots is drawn fromPaul Ekman’s theory of “Basic Emotions,” as well as a coding system he developed
called the Facial Action Coding System (FACS). Despite criticism from anthropologists
about cultural emotional variability, many engineers in Japan adopted upon Ekman's
model, making FACS a central model for equipping robots with an elementary form of
emotion detection.
Many Japanese companies, including those behind the companion robot Lovot, use
Ekman's model for facial-expression reading. Lovot's advanced capabilities include over
50 touch sensors and a camera system to recognize faces, coupled with a smartphone
diary app that records interactions for emotional data analysis. This method diversifies
emotional data collection beyond facial recognition to include interaction-based
emotional inference.
To conclude, there are various methods of emotional data collection in Japanese robotics.

This talk aimed to differentiate the historical trajectories of robots and AI in Japan andshow their reconnection through emotionality. These developments are significant, as
they shape new data tracking methods, influencing human-robot interactions and thecollection of emotional data, guided by robot design and corporate strategies.

DAY I – SESSION II
Presentation II - From ‘Japan Panic’ to ‘Chinese Peril’:
The Shifting Location of the Techno-Orient in the US
Kerry McInerney
As someone not from a Japanese studies background, this workshop is a new and exciting
experience, prompting many ideas for future research.
At the Leverhulme Centre for the Future of Intelligence, I co-chair the Global Politics ofAI program, examining the intersection of international relations and AI, including global
governance, geopolitics, neocolonialism, and border control. Concurrently, at the AI Now
Institute in New York, I'm involved in developing an AI arms race rhetoric tracker thatmonitors how this narrative evolves within US policy and media.
My research at both institutes focuses on the detrimental effects of AI arms race rhetoricon safe and ethical AI development, global governance, and its role in fostering
competition, racism, and discrimination. A crucial element of my work is investigating
the influence of techno-orientalism, which negatively stereotypes the 'East' as
hypermodern yet morally bereft, representative of both an ancient past and a dystopian
future, on public discourse.
My interdisciplinary approach integrates politics, feminist international relations, Asian
American and Asian diaspora studies, with critical race theory and cultural studies tounderstand Asian agency. I draw parallels between the 1980s Japan Panic and the current
US-China AI arms race, exploring how US perceptions of Japanese and Chinese
technological and cultural output affect its domestic and foreign policies.
This presentation explores two strands of techno-orientalism linking the 1980s Japan
panic to the current US-China AI arms race: techno-orientalist economics and technoorientalist politics.
Firstly, techno-orientalist economics. A key feature of the US-China AI arms race has been

the merger of economic policy with foreign policy. The U.S. CHIPS Act, aimed atenhancing domestic semiconductor production, exemplifies how public and private
sector interests are merging under the guise of national security.
The AI Now Institute’s tracking reveals that big tech companies exploit the US-China AI
rivalry narrative to gain government subsidies and partnerships. A common, self-serving
refrain is that antitrust laws give China an AI advantage. This perspective is encapsulated
in an op-ed by Palantir CEO advocating closer state-tech sector collaboration, ominously
suggesting "the preconditions for a durable peace often come only from a credible threatof war."Amba Kak from AI Now suggests that such discourses transform AI policy into a formof nationalistic industrial policy. Illustrating this trend, the Special Competitive Studies
Project's recent report claims generative AI's importance for US innovation andcompetitiveness against China, promoting intensified public-private collaboration.
This approach of treating firms more like extensions of the state is ironic in the US context,
as it mirrors a critique the US often levels against Chinese firms like Huawei. Long T. Bui
calls this 'monetary orientalism,' a double standard in the U.S.'s stance towards domestic
and foreign tech firms.
Bui's concept of 'monetary orientalism' focuses on xenophobia in the global context,
particularly the framing of China as a currency manipulator, a cheater, and an economic
threat. This perception stems from the US's self-ordained identity as the global freemarket defender, characterizing challengers such as China as non-compliant withinternational norms.
Complementing Bui's work, Fan Yang's 'fiscal orientalism' concept focuses on the
spectacle surrounding the US national debt held by China, suggesting a US fear of being'owned' by China. Yang argues that this view contributes to a negative environment thathinders positive outcomes.
Bui and Yang’s insights help us understand the repetition of orientalism in technology
and places the US-China rivalry in historical context.
The parallels with the 1980s Japan Panic are evident, where fears of Japan "owning"America fueled outrage over Japanese investment in America. This anxiety was reflectedin cyberpunk media which portrayed a dystopian Japanese-dominated future. Japan wasstereotypically viewed as a "techno cheater," echoing structural racism and the challenges
non-Western countries face in Western-dominated markets.
These perceptions fueled the techno-nationalism of the 1980s, which culminated inprotectionist legislation, and the absurd spectacle of Republican lawmakers smashing
Japanese products on Capitol Hill.
In both the U.S.-China AI arms race today and the Japan Panic of the 1980s, a crucial
intersection emerges between national identity and the economic influence of techcompanies. This entanglement affects not only markets but also people, particularly the
Asian diaspora. This phenomenon, termed 'techno-orientalist geopolitics', highlights
how perceptions of external threats influence internal divisions and discrimination.
As the AI competition has intensified, it has taken on the contours of historical rivalries
like the nuclear and space races. The Special Competitive Studies Project likens AI to a
new focal point in geopolitical conflict, reminiscent of the Cold War, but centered around
China. This shift towards heightened geopolitical rivalry requires critical scrutiny.
The climate of growing geopolitical tensions fosters perceptions of Chinese Americans
and the Chinese diaspora as disloyal 'perpetual foreigners' in the U.S. Beth Lew-Williams
and Frank H. Wu point out that these views are historically rooted in U.S. anti-Chinese
and anti-Asian sentiment, a major driver for the establishment of the legal category of'alien' in U.S. law, reminding us that this unfortunate legacy lives on today.
Feminist IR theorists like Sara Ahmed and Iris Marion Young emphasize technoorientalism's role in shaping U.S. identity. The 'foreigner within' concept is key toconstructing a national identity that merges external threats and internal dangers, thus
stabilizing domestic politics and justifying external aggression. This pattern reveals
recurring dynamics in U.S. politics and international relations.
The implications of techno-orientalism can be severe, especially for individuals. The
1980s saw an increase in hate crimes against Asian Americans, partly fueled bynationalistic sentiments like the "Buy America" campaign. A tragic example of this was
the murder of Chinese American Vincent Chin, by two white workers blaming theJapanese for job losses.
These incidents highlight the perils of heightened nationalism and racial stereotypes.
Currently, there's a resurgence of similar patterns, with rhetoric around Chinese
economic espionage fostering racial profiling against Asian Americans, particularly ofChinese origin.
These recurring themes emphasize techno-orientalism's lasting impact on how Asian
communities are perceived and treated in the U.S. The cyclical nature of these issues
underlines the need for awareness and a critical examination of the intersections between
geopolitics, technology, and race.
Thank you.

DAY I – SESSION II
Presentation III - Japanese Robot Culture and Ancient
Shintoism
Kojiro Honda
In today's presentation, I will explore the deep-seated cultural mindset behind Japan's
acceptance of anthropomorphic robots. This fascination can be traced back to the Edo era
with the appreciation for human-like artifacts like bunraku and karakuri. There's anotable curiosity about why Japanese culture, unlike some Western cultures, does notfear anthropomorphic robots. I answer this by examining Japan's unique cultural andphilosophical underpinnings.
I also delve into Japanese perspectives on transhumanism, the concept of using robotic
and AI technology to enhance human capabilities, which differ significantly from thegeneral appreciation of robots. That difference is rooted in the theology of ancient
Shintoism (distinct from modern, nationalism-adjacent Shintoism.)
A good starting point for illuminating the theological beliefs of Shintoism and how they
shape Japan's relationship with robots and transhumanism is the fact that when asked ifthey have a religion, many Japanese will respond "no." This lack of recognition ofreligious belief belies how deeply Shintoism is embedded as a hidden framework inJapanese life.
Examples abound, including the phrase "Itadakimasu," said before meals, an expressionof gratitude for the life provided by food, and the large crowds that gather at Shinto
shrines on the first day of the new year. However, Shintoism is unique in that it doesn't
have a specific doctrine but is instead a collection of mythologies compiled in works suchas the Kojiki.
Several figures played crucial roles in advancing Shintoism during the Edo era including
Kadano Azumamaro and his disciple Kamono Mabuchi, both Shinto priests, as well as
Motori Norinaga, a medical doctor, and Hirata Atsutane an independent scholar of

Shintoism.
Today, I'll delve into the theology of Shintoism drawing from both Honda Chikaatsu, adisciple of the aforementioned Hirata Atsutane as well as Percival Lowell an astronomer
and scholar of Shintoism whose 1895 book "Occult Japan," described Shintoism as
quintessentially Japanese calling it "The faith of these people's birthright, not of theiradoption," and continuing "Buddhist they are by virtue of belief; Shinto by virtue ofbeing." Lowell observed how Shintoism shaped Japanese perspectives and their relation
to the world around them.
To illustrate this deep connection with everyday life, I'd like to share an experience from
Kanazawa, a city in northern Japan known for its sushi. Near the castle of Kanazawa lies
Ishiura Shinto shrine, where you'll find unique monuments like the 'sushi grave,'dedicated to the life of fish and shellfish, and the 'knife grave,' which honors old tools.
Elsewhere, even everyday objects, such as old dolls, are honored with funeral ceremonies,
reflecting the Shinto practice of acknowledging and respecting the spirit or soul in all
things, animate or inanimate.
Such beliefs are a cornerstone of Shintoism and permeate the Japanese way of life,
influencing their unique approach to robotics and technology.
This tradition of Shintoism is very old, dating back to possibly before the Jomon era. As
recorded in the Kojiki (compiled around AD 720), its worldview centers on panpsychism,
the belief in a universe animated by spiritual forces.
In Shinto cosmology, the universe initially had a singular deity, Amano-minaka-nushi,
representing the spirit of the universe, unlike the creator God concept in Hebraism. From
Amano-minaka-nushi emerged two forces: Takami-Musubi (expanding force) and KamiMusubi (contracting force), together known as the three deities of creation.
These deities produced four types of souls: Aramitama (courage), Kushimitama(intelligence), Nigimitama (fraternity), and Sakimitama (love). They also manifested inthree forms of bodies: fluid, soft, and rigid. This combination of souls and bodies resulted
in eight cosmic forces: motion and stillness, aggregation and division, tension andrelaxation, combination and separation that together represent the foundation anddynamism of the universe in Shinto belief.
Within this belief system, not only do animals and plants possess the capacity for
spirituality, thought and expression, but so too, does inorganic matter like rocks,
mountains, rivers, and seas. Meanwhile, humans derive unique qualities from each of thefour souls of the universe: Aramitama grants decision-making and bravery; Kushimitama
fosters curiosity and learning; Nigimitama allows for harmonious living with others andstate affairs; and Sakimitama enables love. Balance between the souls is key to inner peace,
while its absence leads to problems.
Furthermore, humans are uniquely endowed with 'Naohi,' a portion of the universal
deity's spirit, which allows us to reflect on ourselves and realize the balance of four souls.
When the Naohi works well, our inner peace gives us an understanding of one's mission
in life, referred to as 'Koto-yozashi' in the Kojiki.
Another important aspect of Shintoism is purification, seen as crucial for maintaining
mental and physical health. Shrines often feature mirrors, not idols, symbolizing selfreflection and the need for purification through which one can align with the deity's
intentions and express one's own intentions towards the universe.
Ok, so moving onto how all of the abovementioned impacts robots, in contemporary
Japan, robots evoke nostalgia, a sentiment anthropologist Takuji Okuno terms 'technoanimism'. This nostalgia reflects a reconnection with the ancient Shinto belief that every
material possesses a mind. The Japanese subconsciously accept that objects, even robots,
have a spiritual essence composed of four souls. This cultural framework explains why
Japanese people generally do not fear robots and view them as potentially possessing amind.
This deep-rooted belief in coexistence and communication with all things makes robots
familiar and comfortable in Japanese society. They are accepted as pets, friends, orpartners. The same cannot be said, however, regarding Japanese views towards
transhumanism – the idea of enhancing humans with technology. Japanese reluctancetowards transhumanism is rooted in Shintoism, which views the body as a shrine for
one's spirit. The notion of altering one's body with robotic technology conflicts with theprinciple of maintaining bodily purity to house one's spirit. Thus, while robots as external
entities fit comfortably within Japanese cultural beliefs, using robotics to transform thehuman body is met with hesitation due to the sacredness and necessity for purity of thephysical self.
Mechanical parts inside one's body go against the essence of Shintoism, and we can thus
anticipate that the Japanese will have a very conservative attitude toward transhumanism.
Thank you.

DAY I – SESSION II
Presentation IV - Alive Again, Digitally: Turning Dead Persons
Into Virtual Humans in South Korea
Chihyung Jeon
As a researcher affiliated with KAIST as well as the University of Tokyo, I offer insightsfrom South Korea that may supplement this workshop’s focus on Japan.
Currently, I'm investigating the creation of virtual humans from deceased people inSouth Korea. This research examines the motivations, selection processes, and societal
implications of digitally resurrecting individuals. I'm particularly interested inunderstanding how these virtual representations affect family dynamics, individual andsocial mourning, and societal norms, exploring the broader impacts and reasons for these
digital recreations.
A striking example is "Meeting You," a South Korean virtual reality (VR) documentarythat first aired on a nationwide TV network in early 2020, and received global attention
for its unique premise, where a mother reunites with her deceased daughter in a virtual
setting. Utilizing extensive data, including images, videos, voice clips, and familyinterviews, a team of producers, writers, and engineers created a realistic virtual avatarof the daughter. The documentary highlighted the emotional journey of the family,
especially the mother, in her longing to reconnect.
The climax of the documentary featured the mother, using VR equipment, “meeting”
with her virtual daughter, engaging in activities like shared meals and birthday
celebrations, and establishing a simulated yet profound connection.
This television episode achieved remarkable success, gaining over 35 million views on
YouTube and several awards, while sparking international interest as well as ethicalconcerns about virtual resurrection. The television audience, along with the family,
embraced the virtual representation's imperfections. Particularly impactful was themother's interaction in VR, where she re-experienced her daughter's presence, including

a voice synthesized from her recordings, leading to a profound emotional encounter andclosure. This reunion underscored the power of virtual reality in providing emotional
solace and closure, marking a poignant moment in the program.
The success of "Meeting You" led to a second season in 2021, featuring diverse
relationships, including a widowed husband reconnecting with his late wife and adaughter revisiting memories with her deceased mother. Unlike the first season's global
impact, the reach of these new episodes is less clear. But the producers continued theapproach of working closely with families, gathering extensive personal information andinterviews to meticulously reconstruct meaningful environments, like a family home ora forest path, and facilitating deeply personal virtual encounters.
Key to these episodes was the emphasis on capturing the true essence of the deceased
loved ones. Producers involved families throughout the process, striving for authenticity
in both appearance and emotion. This focus on detailed family interviews and recreating
accurate personalities and interactions was crucial, ensuring that participants genuinely
felt the presence of their loved ones, like recognizing "this is my wife" or "this is mymother." This commitment to the human and affective aspect of virtual reunions
underpinned the production of the series' second season.
In the same year, however, the producers also attempted to go beyond their initial focus
on deeply personal loss. In one of the new episodes titled “Meeting Yong-kyun,” they
introduced a digital avatar of Mr. Yong-kyun Kim who tragically died in a 2018 coal
power plant accident. While his family participated somewhat in the production, Yongkyun's recreation primarily served as a vehicle for societal mourning of his death andraising awareness of industrial safety issues rather than a family reunion.
Yong-kyun died while working alone to clear debris on a fast-moving conveyor belt, andhis death remained unnoticed until a colleague discovered his body late at night. This
tragic incident highlighted safety concerns and corporate disregard for rules to protect
workers in Korea and ignited a national debate on industrial safety.
For Yong-kyun's virtual recreation, producers collaborated with the colleague who
discovered his body, meticulously reconstructing the perilous plant conditions and his
final tasks. Unlike earlier episodes, the participants experiencing this virtual world wereordinary people who had not met Yong-kyun before. In the virtual reality, they

vicariously witnessed the hazardous conditions of the factory, and came to understandthe circumstances of Yong-kyun's death. This immersive experience provided a platform
for societal education, encouraging participants to empathize with Yong-kyun's plightand contemplate the broader implications of such industrial tragedies.
The creation of virtual humans from deceased individuals that I described today
encompasses two primary themes: family reunion and social mourning. Intriguingly, a2022 project by a newspaper used AI to digitally age deceased individuals for inclusion
in family photos. For instance, a young man who died in a 2014 ferry sinking was
virtually aged for a 2022 photo with his parents, and a woman killed in a 1995 department
store collapse was similarly aged in a photo with her family. This project memorialized
these disaster victims as well as some victims of state violence by virtually aging them tojoin present-day family images.
These AI-created photos transcend mere technological achievement; they symbolize
ongoing societal mourning and the quest to remember and address historical tragedies.
They resonate with the Korean public's lingering trauma from catastrophic political andsocial events in recent decades. By visually bringing the deceased into the present, theseprojects highlight unresolved societal grief and the quest for truth and justice.
Virtual human projects aim to preserve both individual and collective memories andspark discussion on unresolved societal issues. Aided by digital technology, they offer avisual and auditory dimension to mourning. While they provide some families with aclosure or condolence, their efficacy in prompting actionable change regarding
unresolved social issues is less clear. These projects elicit emotional responses, but it
remains to be seen whether they can translate these emotions into tangible societal change.
Thank you.

DISCURSIVE AND MATERIAL DIMENSIONSOF THE DIGITAL TRANSFORMATION:PERSPECTIVES FROM AND ON JAPANKEYNOTEKEYNOTESPEAKERSSHOKO SUZUKI
PROFESSOR EMERITUS, KYOTO UNIVERSITYSHINTARO MIYAZAKI
JUNIOR PROFESSOR, HUMBOLDT-UNIVERSITÄT ZU BERLIN

Keynote Speech I Rediscovering ‘Glocal’ Cultural Resources for the Digital
FutureShoko Suzuki
Today, I will discuss AI, data, and IT's transformative impact, focusing on the challenges
and the distinction between artificial and natural intelligence. This discussion probes
what it means to be human, a concept central to my work in educational philosophy,
particularly the immediacy of human perception, tact or tactfulness.
In my work, I’m particularly interested in the unique sense of touch, where thesimultaneous acts of touching and being touched alters our perception, exemplifying thedepth of human experience. Consider for a moment bringing your hands together, as you
move them around the perception of which hand is active vs passive changes. As
Immanuel Kant suggested, tactility is a key sensation for maintaining balance ininstability, akin to intuitive balancing by a tightrope walker. Exploring tactile sensealongside human rationality reveals its role in our subtle bodily knowledge, impacting
how we interact with the world.
Touch is not just about the sensation that occurs by directly touching something. As it
resonates through the air, my voice reaches all of you. The wavelengths of everyone here,
who resonates, nods, and synchronizes while listening to my words, reverberate throughthe air in this space and return to me. Tact, in essence, enables resonance with others, anunderstanding of emotional distance, and the sense of interacting – truly making
communication possible. It falls into the category of knowledge, like Polanyi's tacitknowledge, embodying prudence that manages situations as part of the situation.
Within this context, the relationship between the active subject as the one who touches
and the passive object as the one being touched creates a sense of "Betweeness,"
establishing a balance that seeks the reversal of roles and dynamic harmony. This aligns
with the concept of "subject-object undivided knowledge" in the philosophy of the Kyoto
School in Japan. Clarifying the significance of such knowledge in the context of today's

advancing digitalization is the focal point of my research.
Since 2016, my AI research at the Institute of Physical and Chemical Research has
explored the tactile aspect of human interaction with AI. I introduced "The Answer" torepresent human traits essential to maintain in the digital age. This forms part of mybroader project on 'Glocal' cultural resources. A crucial concern is the endless cycle oftechnology creating and then solving its own problems, raising questions about what
we're missing. The emergence of AI with potential emotions and consciousness brings
risks to human labor and purpose, challenging our role and identity in the face of AI's
efficiency.
The discourse on AI echoes science fiction, mirroring the human ambition to create andcontrol superhuman entities, as seen in "Frankenstein." This dynamic of hope and feararound AI calls for a balanced approach. Since 2015, organizations like UNESCO andOECD have been framing AI regulations and ethics, focusing on human-centeredprinciples, rights, and transparency, though these remain somewhat abstract.
In practical AI development, ethics now require forward-thinking and risk assessment,
yet AI practitioners' insights are often overlooked, and ethical guidelines struggle to keep
pace with rapid tech advancements.
Human toolmaking has led to environmental control, but AI's development risks selfcenteredness. We've become "Homo Technicus," integrating technology for survival, yetfacing the problem cycle AI creates. In this respect, our approach to problem solving
begins to resemble drinking seawater to quench thirst. Technologies like nuclear energy
and AI have grown beyond human scale, presenting unforeseen consequences andmaking AI's Singularity a concern. As these technologies outpace our understanding, wemust rethink our interaction with them.
Concerns and criticisms are often expressed regarding the discussions on ethicalprinciples and regulations for AI, with some fearing that such debates may stifle
technological innovation. However, viewing regulation and innovation as binary
oppositions does not open up a promising future. There must be a path for all
stakeholders to grow together, such as promptly recognizing the side effects of selfdeveloped technologies, sharing them with stakeholders, and leveraging the intuitive risk
perception of end-users. I believe there is a way for everyone involved to evolve

collectively.
Focusing on human uniqueness, memory, and creativity are key. With digital storage like
Wikipedia, the role of memory has shifted. Historically, memory involved sensory
experiences, including recitation of stories, song and poetry, with these processes being
deeply ingrained in our physical being. These sensory memories, intertwined withexperience, form the core of discovery and imagination. Over-reliance on digital memorystorage may reduce our creative abilities, as creativity stems from processing lived
experiences, a human trait not replicable by technology.
Emotion, another unique human aspect, is explored in "Emotion AI". In Japan's technoanimism culture, emotional connections with robots are common. While robots canimitate emotions for superficial communication, they lack true emotional depth, leading
to potential emotional dependence. The phenomenon of "robot loss" indicates the needfor balanced relationships with technology.
Discussing "glocal cultural resources," I focus on two aspects in Japanese culture. Firstly,
the unique perception of nature, where, before the scientific revolution, Japan maintained
a deep understanding of nature as a distinct entity. This is visible in Japanese gardens,
where natural elements and aging, like moss growth, illustrate the harmony between
technology and nature.
Secondly, the Japanese view objects/ artifacts as if alive, demonstrated in how we treat
them and often thank them for their service. Japan has a tradition of disposing of longused items such as brushes and eyeglasses by having them memorialized at temples. This
practice, known as "mono-kuyo" or the memorializing of things, involves reflecting on
the days spent with cherished items and expressing gratitude for the shared experiences.
Recently, the topic of conducting memorial services for dog-shaped robots at temples has
also gained attention. Expressing gratitude for their role in shaping the narrative of one's
life and personal meaning enriches the individual's heart. This ingrained practicesignifies the philosophical importance of the interconnection among humans, animals,
objects, and algorithms.
Since the Scientific Revolution of the 17th century, technology has come to be seen as
capable of controlling nature. In the pre-modern era, in the Christian world, nature wasconsidered God's creation, while in the Buddhist world, nature had a sense of self-evident
being. The various insights surrounding traditional craftsmanship, cultivated and passeddown through the pre-modern era, can be found in Japan, Germany, and the world. It is
crucial not only to adhere to a technologically and instrumentally oriented mindset basedon a modern scientific worldview but also to rediscover the value of wisdom that has
been somewhat overlooked in the modern era.
Under the modern scientific worldview, the desire for knowledge, involving informationcollection and expanding one's intellectual horizons, has been considered a virtuous
pursuit. Bringing back and showcasing flora and fauna discovered in exotic lands
manifests this desire for knowledge. Also, colonial powers historically compelled theircolonies' inhabitants to learn the colonizing nation's language. This geopolitics ofknowledge is deeply ingrained and continues to influence today.
Translating cultural understandings with continuous feedback is crucial, merging local
insights with global views. Overcoming the homogenization of knowledge brought about
by globalization requires updating and sharing each region's diverse, indigenous cultures
as "glocal" wisdom. This brief overview highlights the importance of cultural integrationin our digital future.

Keynote Speech II Counter-Dancing Digitality! Practicing CommOnistic
Cooperativity
Shintaro Miyazaki
Thank you for the introduction. My work is focused on media technology andcomputation from the perspective of critical humanities, advocating for solidarityoriented computation that prioritizes human needs over profit. Thus, what I will discuss
tonight aligns well with the themes of today’s workshop, emphasizing a digitaltransformation that pursues alternative possibilities. The challenge lies not only inknowing what we want to avoid but defining what better approaches could look like, andfinally find alternative means to practices them in order to be prepared.
To spark real transformation, we need convincing new models, ideas, and theories,
differing from profit-driven methods. My goal is to introduce elements of a critical media
theory of futureing, highlighting agent-based modeling's potentials in social learning andsocial change. This way of modeling, involves from 200 to 10,000 simulated agents,
enables exploring organizational and resource-sharing methods and is crucial for testing
new bottom-up strategies. It requires competences and skills in programming and open
knowledge infrastructures, which are adaptive and accessible to everybody. Current
digital technologies by contrast, seem to be user-friendly, but in reality, are impositions
and they often overlook or even work against our needs. This highlights the need forradically different approaches to the development of critical technology.
One such approach is the 'counter-dancing' that appears in my presentation title. It
represents a resistance to digitality, which includes all binary-based operations likealgorithms and blockchain. This concept suggests that opposing digitality is possible, yet
requires practice.
Commonist cooperativity, an alternative life-form of digitality, is seen in small
communities and open-source projects like Supercollider and Firefox. However, Firefox's
reliance on external funding shows that this model has limitations. This idea also applies

to non-tech areas, such as Japan's 'Teikei' agriculture movement, which blends technology
with cooperative production. I use 'commonist cooperativity' to describe communityfocused digital approaches, opposing traditional big tech models.
Commons, which are collaboratively maintained resources affecting everyone, embody
cooperation. Originating from resistance to land enclosure, the concept might extend to
all life, as in endosymbiosis. Digital commons include shared data and processes, often
forming networks within networks, and represent communal sharing activities.
Returning to my initial point, media, encompassing networks, devices, and systems that
handle information, are influential, not neutral. They are not merely instruments of those,
who control these technologies, but often have their own agency, which unfold in timeand space through accidents such as network breakdowns. Networks and systems of
media heavily impact other complex systems and can provide a crucial point of resistanceto capitalist value extraction machinery. This perspective informs my approach tomodeling commons for transformation, a topic gaining global relevance of late.
Critical theory focuses on analyzing the entire communication ecosystem, not just themessages. This underpins my work in 'futureing' – shaping the future through academic
models, a concept highlighted by the COVID-19 pandemic's modeling successes andlimitations. Mainstream economic models, which belief in the power of free markets andderegulation often overshadow alternative approaches necessary for challenging
traditional models.
I advocate for using computational modeling for self-driven predictions and selfdetermined community life. This involves programming and simulating our own futures,
leading to knowledge production independent of heavy computing resources.
Researchers and activists world-wide are using agent-based modeling, particularly insocio-ecological and economic fields, for participatory projects globally, including in
African countries, where stakeholders develop context-specific models.
My research focuses on the theoretical aspects of computer modeling to envisioncommonality, aiming to make modeling engaging and protected from commercial andpolitical influences. It addresses issues like private poverty versus commons, whichchallenge market principles. A key point is reimagining decision-making processes, butalso distribution processes moving away from market-centric, price-driven models toalternatives free from market failures.
I draw from Robert Kurz a German Marxist from the School of Value Criticism, who
critiqued the commodification in society and predicted capitalism's collapse due tounsustainable wage labor. His theories, once seen as implausible, gained traction since
2008.
Robert Kurz, in 1997, proposed a 'microelectronic natural economy', diverging fromtraditional market values and integrating Marxism with microelectronics. Kurz
advocated for repurposing technology for socialist goals and focusing on
microelectronics, which would mediate the link between consumers and producers
without applying exchange value (price) and monetary media, but other forms of
mediation. His concept aligns with the teikei agricultural model, suggesting adecentralized, digital commons, though details of this mediation weren't fully exploredin his paper. I stress the importance of modeling and simulating these ideas, despite
challenges. We should aim for complexity in data use, not simplification as seen inmarket-driven models (reduction of all aspect to the price value). This approach involves
considering messengers as agents with influence and agency, not just data carriers,
crucial for developing new digital social structures. In agent-based modeling, agents act
with agency, an idea from the late 1990s computational social sciences. This field includes
concepts like emergent behavior and non-linear dynamics, with examples like the gameof life and cellular automata. I reference Thomas C. Schelling's segregation model, which
originally aimed to explain segregation by low tolerance thresholds. Modifying thismodel to include a diversity factor challenges the initial segregation outcome, promoting
the possibility of mixed communities by introducing diversity rules. Finally, there's aparallel with viruses and computer worms, which, despite being pathologized,
demonstrate distributed intelligence, akin to agent-based models. Their behavior, unlike
confined models, extends across networks, offering insights into distributed systems.
Agent-based models have evolved alongside constructivist learning theory, influenced
by pioneers like Seymour Papert, who developed the programming language Logo forchildren's education. Paperts's work aimed to engage sensory-motor learning, inspiringothers to develop similar educational methods. Agent-based modeling, while expanding
since the 1990s, is still emerging in humanities. I suggest adopting it for future-oriented
thinking. These models can incorporate playful interactions, as demonstrated by Mitchel
Resnick and Uri Wilensky's conference exercises from the 1990s, which illustrated

decentralized decision-making through group dynamics and the importance of computermodels to understand complexity. Discussing the role of dancing in learning, we candraw from business game simulations used in business and management education,
which combined operational research with creative planning. To enhance learning, weshould merge experimental pedagogy with innovative, but critical programming. To
prevent the commercialization of commonist cooperativity, we can use protective licenses
and embrace activities like dancing, which foster communal spaces and resist
commercialization, as discussed by dance theorists like Gabriele Klein. To promotecommonist cooperativity, I recommend exploring media arts, live coding, andcollaborative gaming. In Japan, this includes community agriculture and degrowthcommunism, influenced by Marxist thinkers like Kohei Saito, who linked
environmentalism with Marxism, continuing a tradition of socialist thought andmaterialism in Japan, exemplified by still quite unknown figures like Tosaka Jun.

DISCURSIVE AND MATERIAL DIMENSIONSOF THE DIGITAL TRANSFORMATION:PERSPECTIVES FROM AND ON JAPANDAY II – DATA & INFRASTRUCTURES
TUESDAY SEPTEMBER 12, 2023

SESSION III
ALGORITHMS, DATA, AND THE IN-BETWEEN:FASHION CULTURE AND TRANSNATIONAL SCIENCESPEAKERSHARALD KÜMMERLESENIOR RESEARCH FELLOW, GERMAN INSTITUTE FOR
JAPANESE STUDIES (DIJ)REBECCA CARLSONASSOCIATE PROFESSOR, TOYO UNIVERSITYTOBIAS MATZNER
PROFESSOR, PADERBORN UNIVERSITYSESSION III
Introduction - Algorithms, Data, and the In-Between: Fashion
Culture and Transnational Science
Harald Kümmerle
I will begin with a discussion on field classics, then shift to Japan's COVID-19 response.
After this, I will address the controversial question "Can Japanese think?"—a variation of
the well-known phrase “Can Asians think?” in Asian studies, thus less contentious than
it appears.
Let me start by highlighting two infamous cases of what could be, colloquially, describedas the “fallout” of social media, and thus, of big data business: The first case is the US
Capitol riots on January 6, 2021, where tensions exacerbated by social media most likely
played a bigger role than President Trump’s speech itself. The second case is the 2017
Fyre Festival, where an advertising campaign almost weaponized the reach of social
media influencers and created expectations that the ill-prepared organizers could not
fulfill by a wide margin.
The 2016 book "Weapons of Math Destruction" by Cathy O`Neil, a mathematician who
worked in the finance industry and became an activist in the Occupy Wall Street
movement, critiques big data's role in exacerbating inequality and its impact on
democracy, in a way forecasting the US Capitol riots. Susan Leigh Star's 1999 seminal
article "The Ethnography of Infrastructure" builds on insights of software development
failures and highlights multiple access points of how to study information infrastructure.
It was followed up in 2000 with the book "Sorting Things Out," which Star coauthoredwith Geoffrey Bowker, on practices of classification, racial classifications in apartheid
South Africa being one of the examples.
The 2010s marked a shift to infrastructure more generally, as shown in Anne Blair`s 2010
book "Too Much to Know," indicating information overload in scholarship isn't a newissue, and Frederic Kaplan’s and Isabella di Lenardo’s 2017 article "Big Data of the Past,"
pointing out that big data and information overload have roots in antiquity.

The discussion includes infrastructure and policy frameworks like Society 5.0, with themost recent Osiris series' "Beyond Craft and Code: Human and Algorithmic Cultures,
Past and Present" serving as a vital resource. This volume offers updated historicalinsights, focusing on algorithmic culture and its roots in labor history and science.
"Beyond the Craft" goes beyond the simplistic craft-versus-code binary that is present incritiques like those by Cathy O’Neil’s, suggesting a new lexicon that blends algorithmic
and human aspects. This perspective helps to refine historical research and better
understand algorithmic governance and development.
The forthcoming session on data policy and agile governance presents a chance to engage
with these ideas among professionals, promoting advanced dialogue in line with thisprogressive outlook.
In the field of critical data studies, for example in its most prominent journal “Big Dataand Society”, Japan is hardly ever discussed. Amidst analytical frameworks like datacolonialism, which posit the US and China as the main players, Japan’s trajectory remains
under-explored.
In my own research, I have uncovered an interesting big data dimension in Japan’s
response to COVID-19, which involved limited testing but conformed with the vision ofSociety 5.0. With emphasizing the avoidance of the ‘three Cs’, public cooperation, andnon-binding requests to stay home during surges, its measures focused on environments
rather than individuals. This response, not just cultural but in fact data-driven, calls for amore refined understanding than the WHO’s call to “test, test, test”.
For example, Japan’s use of the Fugaku supercomputer for aerosol and droplet
simulations in a variety of environments, and their impact on local decision-making,contrasts with the approach of Germany which tended to employ uniform rules based oncase incidence. Here, Japan's use of digital technology allowed it to avoid the kind of
long-term school closures pursued elsewhere and later deemed unnecessary.
Let me now reference the 2002 book "Can Asians Think: Understanding the Divide
Between East and West" by the Singaporean diplomat Kishore Mahbubani. Discourse on
Asia's rising global influence that relates to his work usually emphasizes China`s role,although Mahbubani is sympathetic towards India as well.
Situating Japan correctly in this picture requires caution. Sebastian Conrad, a notableglobal historian, observed that Japan has created its own version of Orientalism within
Asia, particularly regarding China and Korea. This is evident in Japan's tendency tocompare itself with the West rather than with other parts of Asia, which also became
manifest during the COVID-19 response.
In May 2020, virologist Hitoshi Oshitani made a notable statement in the official journalof the Japanese foreign ministry. In an interview, he said that being unable to get tested
may be hard to bear for Westerners, but that limiting access to testing was necessary basedon the characteristics of this virus. While he acknowledged the success of different
approaches in countries like China, South Korea, Taiwan, and Vietnam – which, in fact,emphasized widespread testing – his framing managed to connect the WHO’s universal
call to “test, test, test” with the West, and criticize it from this perspective.
Although the testing strategy received much critique inside and outside of Japan,
Oshitani still considers it to be justified. In contrast, China’s zero-covid strategy, which atits core fundamentally relied on equal access to testing, has resulted in a dramatic failure,
an outcome that its former advocates in the West and the WHO now find difficult toaddress.
Japan also enriches discussions on the geopolitics of digital technology, at least if Chinaalone is taken as the other of the West in the sense of Edward Said’s orientalism. A Germaninternational relations scholar in 2020 critiqued Donald Trump's campaign against
Huawei as an example of “digital orientalism”, noting the often-overlooked similarities
between Chinese and Western surveillance practices. Interestingly, the Chinese National
Intelligence Law, previously highlighted by Trump, was later problematized in Japanfollowing a data leak incident in 2021, leading to support for economic security measures.
This raises the question: does criticism of China's intelligence law in the Japanese publicalso constitute an example of “digital orientalism”, and would a positive answer to thisquestion position not fundamentally undermine Japanese agency?
I look forward to exploring these questions further in the upcoming session.

SESSION III
Presentation I - Infrastructuring (Trans)National Bioscience:
From Humans to Cells to Code in A Japanese Laboratory
Rebecca Carlson
My research in Japanese bioscience explores the transformation of materials into data.
Initially a visual anthropologist studying video games, my pivot to bioscience, driven bya consistent interest in how knowledge is produced and disseminated, examines the roleof gatekeepers in shaping our understanding.
Previously, I investigated the process of video game localization, exploring classification
schemes and infrastructures and highlighting how media circulating across borders
reveals boundaries as challenged or porous.
My current work explores these boundary dynamics, particularly in reaction to crossborder movements. This thematic focus on boundary negotiation underpins mytheoretical approach.
My transition to wet lab research began in 2019 with a two-year ethnographic study in a
Tokyo genetics lab. The pandemic shifted my focus to remote work and subsequently, tobioinformatics, as the lab adapted to computational methods.
That research examined the Japanese government's push for globalization, especially forthe 2020 Olympics, and its impact on scientific practices in the country.
My work extends into transnationalism and globalization, building upon my previous
studies on Japanese migration. Currently, I'm examining the gap between globalization
promotion and actual bureaucratic practices, echoing what James's presented yesterday.
I've introduced the term "Inverted Globalization" to describe this phenomenon with the"Cool Japan" initiative, being a prominent example in the context of Japanesepolicymaking. Despite professing openness, these policies often resemble Japan's prior

"internationalization" (kokusaika) efforts, prioritizing disseminating Japanese practices
over true global integration.
I'm focused on the disparity between globalization's objectives and the realities,
particularly in transitional scientific collaborations. This includes a broad look at how
scientists manage data transfer across boundaries and infrastructures.
I propose the term 'infrastructureing' to describe the transformative process in scientificresearch when crossing infrastructural borders, emphasizing the role infrastructures asactive technologies needing management.
Furthermore, I'm exploring 'infrastructure joins' – points where differing infrastructures
meet, creating unique transformations and decisions. These junctions are key inunderstanding the movement and alteration of materials and ideas in infrastructural
networks. An example is how water interacts within these networks, illustrating thebroader concept.
To illustrate infrastructural interactions, I use images, sourced from the internet, focusing
on water system transformation, in line with my expertise in visual anthropology.
I discussed three transformation types: First, material transformation, exemplified bychanges in water's characteristics as it flows through pipes, highlighting the influence ofinfrastructure on material properties.
Second, processional transformation, evidenced by human-induced changes, like adding
chemicals to water, demonstrating decision-making impacts on infrastructure
functionality.
Lastly, conceptual transformation, illustrated by the distinction between private andpublic water lines. This separation, more ideological than material, is critical in scenarios
like water main breaks, where it defines responsibility despite the pipes' material
similarity. This shows how infrastructural boundaries are both tangible and ideological,
influencing interaction and management.
My research in genetics, genomics, and bioinformatics centers on biobanks, such as
Biobank UK, as biometric data repositories. The critical transformation in my study isconverting physical tissue samples into digital data, primarily focusing on the laboratory
phase.
Accessing digitized tissue data from biobanks involves a challenging bureaucratic
process, particularly in Japan for international data. This complexity illustrates theintersection of material transformation with procedural and bureaucratic dimensions inscientific data sharing.
Contrary to the belief that digital data transfers effortlessly, for scientists, especiallybioinformaticians, it's a lengthy, intricate process. Data is processed through a
computational pipeline, often Python-based, created by the bioinformatician. This
pipeline, their intellectual property, processes data for specific hypotheses andexperiments, aiming for publishable results.
In terms of material transformation, this refers to converting human cellular data into
genetic codes and computer files. Various models define this transformation, with theresulting data files too complex for direct human interpretation. These files undergo
processing and analysis via the bioinformatician’s pipeline.
Scientific data perception is evolving, moving away from traditional approaches towards
a more compartmentalized, closed approach. This is evident in bioinformatics, wheredata is pre-processed and cleaned, then post-processed for quality control, reflecting bothprocedural and conceptual changes.
This shift requires scientists to embrace new conceptual frameworks, such as viewing
digital genetic codes as valid representations of biological diversity, marking an
epistemological transition in scientific methodology.
My research highlights challenges in a Japanese lab involving access to international
biobank data. Despite a diverse team, bureaucratic attitudes hindered external data
access, showcasing a preference for local data over foreign sources. This limited the
team's ability to use UK biobank data, problematic given the distinct nature of eachbiobank which primarily contains genetic information from its respective population.
This situation reveals the need to investigate such bureaucratic and cultural nuances, andbridge the differences between countries unique scientific processes, cultures andconcepts of scientific kinship.
For example, Japanese scientific culture is hierarchical, with supervisors often possessing
a kind of virtual ownership over their postdocs' intellectual work. This tight kinshipsystem also operates on a horizontal logic of inside versus outside (Japan.) While it eases
data transfer within networks, it complicates external collaboration, particularly outsideof Japan. This is pronounced in bioinformatics, where local sourcing prevails overtransnational resources, despite the need for diverse data.
The aforementioned case where use of the biobank data from the UK was discouraged,
illustrates how infrastructures regulate material flow. These regulations are apparent at
various infrastructural intersections.
Methodologically, this concept applies beyond bioscience. In collaboration with German
researchers, I fused qualitative analysis with code and algorithm studies, converting
theoretical ideas into practical methods.
This approach, adaptable to multiple disciplines, urges researchers to consider thenuances of data border-crossing. Looking at COVID-19, for example, it means closely
examining RNA sequence data origins and transformations.
By understanding how data is produced and tracing its journey through infrastructural
networks reveals the complex transformations it undergoes we can create acomprehensive and robust framework for analyzing data in various research contexts.
Thank you.

SESSION III
Presentation II - The Co-Constitution of Machine Learning
Algorithms and Training Data
Tobias Matzner
Today I will discuss the theoretical but crucial topic of discriminatory effects in machinelearning.
Discrimination in AI and machine learning is well-known, with cases frequently
emerging, such as the ones collected in Cathy O’Neill’s “Weapons of Math Destruction”.
While much of the discourse in the English-speaking world focuses on discrimination
against black and darker-skinned individuals, there are also cases anti-Asian
discrimination and many other forms of discrimination.
A notable example is the output of generative AI based image synthesis such as Stable
Diffusion and DALL-E. These models, while advanced, have raised concerns over biased
outcomes. You may be familiar with the case of Rona Wong, a 24-year-old Asian
American graduate student who gave such a model a photo of herself and prompted it
to give the girl from the original photo a professional LinkedIn profile photo. The result,which gained attention on Twitter, was her appearance dramatically altered to resemble
a Western, blue-eyed individual. This example underscores the need to address andrectify biases within AI systems.
This is not a novel problem. For example, New Zealand's biometric passport system,
which upon introduction a decade ago struggled to accurately recognize Asian andindigenous faces. This incident illustrates the critical role of diverse training data in AI
development. While biased datasets largely consisting of Western subjects are a known
issue, broader solutions are needed to tackle the inherent complexities in algorithmic bias
and to advance equitable AI.
Cultural biases in algorithms are not limited to training data. In one interesting example
from several years ago, some Western users of a high-end Fujifilm cameras (actually thepredecessor to the one being used to photograph this event), noted that its noise reduction
algorithm seemed to make skin tones appear artificially smooth and “waxy” as thosecomplaining called it, leading to speculation about supposed Asian preferences forsmoother skin influencing algorithm design.
Fujifilm never officially commented and later adjusted the algorithm, but, regardless ofwhether this was intentional or a misinterpretation by users, the point is that a
programmer's intention doesn't solely define an algorithm's impact but also thediscourses and practices of its use. Theoretically, this has been highlighted in Wendy
Chun's paper 'On “Sourcery” or Code as Fetish’, that emphasized how the results ofexecution are what matters in the and, which can digress comparably from the intended
purposes of programming. This case, unique in that it was Western users who felt
impacted from supposed bias, illustrates how algorithmic decisions, our perceptions ofthem and how we debate them, reflect cultural biases as well as race and genderpreferences.
The importance of this intersection of these cultural practices with machine learning canbe seen when discrimination is framed as 'bias' that is, deviation from expected outcomes.
Joy Boulamwini and Timnit Gebru's study on gender classification algorithms revealed
they were less accurate for women and performed worse when identifying darkerskinned individuals. This highlights how pre-existing cultural assumptions and machinelearning can combine to reinforce discriminatory outcomes. Boulamwini and Gebru’s
work was of great value in making the issue of algorithmic bias more broadly accessiblein academia, computer science and policy-making circles.
However, it's important to acknowledge that testing these algorithms involves
temporarily adopting their foundational assumptions, such as the binary gender concept
and racial categorization based on skin type and facial features. These assumptions,critiqued by feminist and queer studies, are a necessary prerequisite when analyzing
discrimination as bias: in order to know how the algorithm deviates from thepresupposed outcome, one needs to define this outcome. Yet, within this framework thiscan only be done regarding the way the algorithm classifies – here binary gender andskin color. The authors of the gender classification study recognize the limitation of thisbinary reduction. This situation underscores a key challenge in AI research: the need for
critical evaluation and potential revision of these basic assumptions to address theirbroader societal implications.

To address the deeper, structural discrimination within algorithms, we must rethink how
data and algorithms are conceptualized. Algorithms often contain explicit decisions
leading to discriminatory outcomes. The process of converting data into training sets forthese algorithms inherently involves adopting these biases. Therefore, even if analgorithm appears to perform flawlessly, it may still be reinforcing problematic bias.
Put another way, if the algorithm requires specific, biased inputs, then the production
process for the training data, a critical but mundane task often passed off to low paid
workers, will undoubtedly reflect this. This isn’t a “mistake” in the traditional sense, thedata is being categorized as requested, but it often results in hidden Eurocentrism andclassism being embedded into AI systems. Lily Irani's research on the screening process
for click workers, demonstrates how biases are inbuilt in the process.
As part of a holistic solution, I advocate viewing data as performative, echoing Judith
Butler's concept of performativity in language. Data should not be seen merely as
representing the world but as actively shaping it through repeated cultural practices. For
algorithms to be recognized as legitimate tools, they must align with the prevailingcultural understanding of key concepts.
Algorithms don’t arbitrarily assign meaning to data. Instead, data gain significancethrough repeated algorithmic processing, akin to how language derives meaning fromrepeated acts of speaking. Just as individual speakers can’t solely dictate the meaning of
language, programmers can’t control the meaning outcomes of their algorithms. Thesealgorithms must connect to established forms of meaning, echoing Butler's concept of theperformativity of language.
A critical reevaluation of Boulamwini and Gebru’s findings reveals that algorithms
perpetuate a binary concept of gender into the digital realm. Combined with training
data, this perpetuation takes on an intersectional dimension, emphasizing how the
production of gender is historically intertwined with race. This echoes feminist critiquesthat mainstream feminism often centers on white women, a bias also reflected in thesealgorithms.
This is not merely a repetition but a shift in practices, introducing gendered and racial
biases into new areas of life, like unlocking smartphones with facial recognition. Suchalgorithms transform previously neutral actions into gendered and raced experiences,highlighting the importance of understanding the deep-rooted societal implications ofalgorithmic decisions.
For those interested in exploring these ideas further, these concepts are detailed in a bookcoming out on October 1st, which delves into the intersection of technology and societal
norms, as demonstrated here.

SESSION IV
DATA POLICY AND AGILE GOVERNANCE
SPEAKERSNORIYUKI YANAGAWA
PROFESSOR, THE UNIVERSITY OF TOKYO,EXECUTIVE VICE PRESIDENT, NIRACHIZURU SUGADIRECTOR, MINISTRY OF ECONOMY, TRADE AND INDUSTRY(METI)

MASAKAZU MASUJIMAATTORNEY AND PARTNER, MORI HAMADA AND MATSUMOTO

TATSUHIKO INATANIPROFESSOR, KYOTO UNIVERSITYSESSION IV
Introduction - Data Policy and Agile Governance
Noriyuki Yanagawa
Hello, I'm Noriyuki Yanagawa from the University of Tokyo and a member of the
Nippon Institute for Research Advancement (NIRA). This session, titled "Data Policy
and Agile Governance," focuses on Japan's policy on innovation and digitalization.
We're in an era of significant technological innovation, where practical applications are
crucial. A challenging yet essential step to fostering innovations is setting up adequate
legal rules and regulations in areas like data analysis and artificial intelligence.
However, laws are not the only thing that can hinder innovation; sometimes
technological advancements or certain types of data analysis themselves may impede
progress. Therefore, we must look beyond just legal rules and consider agile
governance as a key factor in promoting innovation. This session includes presentations
from members of our research group and discussion group at METI, focusing on thepolicy of innovation for the future.
A crucial point in our discussion is the speed of innovation, which often outpaces theability of legal systems to adapt. Addressing this discrepancy is vital for effective
governance and the advancement of technological innovation and data analysis.
In Japan, adapting our legal system to match the rapid pace of technological innovation,
especially in virtual spaces and data analysis, is a significant challenge. Our approach tolegal change is traditionally cautious, focusing on avoiding mistakes, which leads tolengthy discussions and slow implementation of new rules and regulations. While thiscautiousness might be suitable in a stable technological environment, the current era of
drastic technological changes demands a more agile mechanism for legal adaptations
and this is our first, and main point.
The second key point is dealing with the complexity introduced by these rapid
technological advancements. These changes create diverse social objectives and makerisk management more intricate and challenging. Establishing an effective process toreview and adapt goals in response to these complexities is crucial, yet it remains atime-consuming task.
A significant issue is the asymmetry of information between the government and theprivate sector. Policymakers often find themselves in positions of informational
disadvantage regarding technology. Thus, a critical question is how to effectively
incorporate information from the private sector and engineers, who possess moredetailed technological knowledge, into policymaking. This integration is essential fordeveloping informed and effective policies in this rapidly evolving technologicallandscape.
We need a mechanism that encourages the private sector to actively share theirtechnological knowledge, applying the self-selection mechanism from economic theory.
This approach can help overcome the information asymmetry between the government
and the private sector. Creating guidelines, rather than concrete legal rules, provided by
the private sector could be pivotal in bridging this gap.
Data analysis is increasingly vital in policymaking, with detailed data enabling morenuanced and contingent legal rules. While I won't delve into details, technologies likeblockchain could significantly enhance policy development in the future. It’s also
crucial to consider broader social objectives, not just economic performance, in shaping
our society's goals.
An interesting aspect to consider is how technology itself can dictate governance. For
instance, advanced technology in certain fields, like SpaceX's innovations in space, canestablish de facto standards and influence business models. While legal rules andregulations are government-controlled, technology is a powerful factor in determining
governance mechanisms. Without timely understanding and adaptation totechnological advancements, we not only risk potentially hindering future innovation
but also may be forced to regulate from behind, a position in which technology
companies may have already established de-facto rules that are difficult or impossible
to change even if the government or citizens desire to do so.
While I don't have a definitive answer, I'm deeply intrigued by the potential impact oftechnology on governance. It's a complex issue that merits careful consideration.
Today's session features three presenters who will delve into the details of ourdiscussions, offering thorough insights on these topics. Thank you for your attention,and I would now like to introduce our first speaker, Ms. Chizuru Suga from METI.

SESSION IV
Presentation I - Insights
Chizuru Suga
Hello, I'm Chizuru Suga from the Ministry of Economic, Trade and Industry (METI.) I
want to begin by thanking Yanagwa-sensei, to whom I owe so much, for inviting me
today. My presentation incorporates the most recent findings from the Japanese
government on the structure of regulations.
In examining regulations, we find a consistent structure across most of them. Firstly,
each regulation has a defined purpose or policy goal. To achieve this goal, we focus on a
specific object that needs to be inspected, managed, or addressed. Within this regulatory
framework, three key subjects play distinct roles.
Subject A is responsible for gathering data about the object, such as assessing abuilding's robustness or detecting any flaws. This data is then passed on to Subject B,
who makes a judgment on whether the situation is acceptable or not. Based on thisassessment, Subject C takes appropriate action – intervening immediately if thesituation is critical or monitoring if it's not severe. This basic structure forms thefoundation of most regulatory processes.
Data has always been crucial in regulation, even before the digital era. However, theadvent of digital technology has significantly enhanced data acquisition capabilities. In
the pre-digital era, data gathering was limited to observable information. Now, digitaltechnology allows continuous monitoring, enabling data collection 24/7. This wealth ofdata improves judgment, prediction, and prevention capabilities, reducing the need toaddress critical situations reactively.
Moreover, big data can provide feedback to refine the overall goals of regulation,
leading to what we call 'digital regulatory reforms.' This concept of agile governance,
which we're striving to integrate into our legal system, aims to create a feedback loop
between data collection, judgment, and regulatory purposes. This initiative is part of abroader push for digital, regulatory, and administrative reform under the Kishidaadministration, with experts like Inatani-sensei and Masajima-sensei contributing to thepanel on digital administrative reform.
The digital reform in Japan has two primary goals. The first is implementing digital
principles check process. We've established digital principles that all laws andregulations must adhere to, ensuring both new and existing regulations conform tothese principles. The second goal is legislative digital transformation, where weenvision rules and regulations becoming machine-readable, a shift that will better
enable agile governance.
Currently, our focus is on ensuring regulatory conformity with digital principles.
However, our future aim is to automate law enforcement and conduct regulatory
simulations on digital twins by making laws machine-readable, laying the foundation
for agile governance.
We have established five digital principles. Notably, the second principle emphasizes
agile governance. It states that regulations should focus on desired outcomes and risk
mitigation rather than rigid processes. Regulatory supervision should leverage available
data and be open to continuous updates and improvements, reflecting a dynamic
approach to governance in the digital age.
Our current task under Agile Governance is a thorough review of all existing
regulations in Japan, aligning them with the five digital principles we've established.
This is a massive undertaking, as Japan has over 10,000 statutes and laws, plus over
30,000 notices and directives at both national and local levels, along with numerous
complex guidelines.
So far, we've identified 9,669 provisions from statutes and 2,536 from notices anddirectives that are analog in nature. These provisions often require physical presence or
actions, such as written forms, in-person filings, face-to-face training, or on-site
inspections, which hinder digital transformation.
We've categorized these provisions into three phases based on their digital adaptability.
Phase one includes provisions that permit remote or real-time data acquisition or
automated judgment, like AI. The most challenging phase, phase three, involves remote
or automated correspondence. Our goal is to progressively update these provisions toreach phase three, achieving full compliance with our digital principles. This effort is
key to realizing the vision of agile governance and digital transformation in Japan.
At METI, and also in my role as a counselor at the digital agency, we are working on
establishing the Uranus ecosystem, closely aligned with a data sharing platform. Thisinitiative aims to facilitate data exchange across different industry sectors and ensureinteroperability between common data platforms.
To achieve this, we've set up the Digital Architecture Design Center (DADC) within the
Information Proof Agency, an affiliate of METI. The DADC is responsible for designing
the basic structure of systems and ensuring their interoperability. The Uranus
ecosystem is envisioned to provide rapid feedback on regulations, helping to identify
outdated or obsolete rules through data analysis.
We're also planning to extend the Uranus ecosystem globally by connecting with
regions outside of Japan. This includes collaborating with European initiatives like Gaia
and Kichen Ix, the U.S.'s National Institute of Standards and Technologies, and ASEAN
countries. The goal is to facilitate data free flow with trust, which requires
standardization and certification.
The Uranus ecosystem could become a critical hub for international data exchange,aligning with our vision of agile governance and fostering a more connected and datadriven global community.
The concept of agile governance has a history, starting for me with the innovation andlaw study group in 2017, which Masajima-san was also part of. This group's work led tothe proposal for cross-sectional digital regulatory reform across 21 different businesslaws spanning seven ministries. Initially, we sought only to understand emerging
trends in various sectors, but it became clear that a substantial reform was necessary
across industries.
Seeking partners for this ambitious project, we collaborated with the World Economic
Forum. I became the founding head of their Center for the Fourth Industrial Revolution
in Japan, serving for three years. During this time, I observed similar initiatives in the
UK government and discussions within METI and the OECD about agile governance.

Finally, in July this year, we established five principles for agile governance at theministerial level, as reflected in the declaration from the G7 Digital and Tech Ministers
meeting. These principles underscore agile governance as a crucial area forcollaboration and exploration. I'm eager to delve into these discussions further today.
Thank you.

SESSION IV
Presentation II – Perspective
Masakazu Masujima
My name is Masa Masujima, and Iʼm a partner at the Mori Hamada and Matsumoto law
firm.
I mainly work with startups to help them create and grow their business via digitaltechnologies. As part of this work with the startups, I regularly encounter a lot of
regulations that hinder the use and spread of technology in society. So, a large part ofassisting these startups is engaging with the government and recommending thegovernment to change the law to be more digital-oriented. This is how I came to workwith Suga-san and other government employees.
Today, I would like to share with you how the Japanese government has been working
to instill the Agile Governance spirit in Japan's regulatory framework. As Suga-san has
mentioned since 2017 when the government proposed the Agile governance concept, it
has been widely accepted across the government. As Suga-san previously mentioned, themain organizations responsible for planning and implementing agile governance andregulatory reform are the Secretariat of Council for Regulatory Reform of Japan and theDigital Agency. As one of the members who assisted the Council in collecting topics ofregulatory reform to be promoted in this fiscal year, I would like to share with you two
primary agendas for regulatory reform in Japan that are ongoing and relate to agile
governance.
First, Japan's declining population is making it difficult to maintain the infrastructure fordaily life in rural areas, including the provision of local government services. Thus,
innovative technologies must be employed to continue to protect the livelihood ofresidents in rural areas amidst a decreasing population. If any of the current regulations
and rules do not presume the use of digital technology, they must be changed so that
digital technology can replace conventional analog, labor intensive methods. Therefore,
digitalization of regulation must proceed not only at the national level, but also at the
local government level.

In Japan, there are tons of local regulations and frankly speaking the national government
does not have clear power or influence over these local regulations because of theautonomy of local governments. So, the question is how the national government will
govern the local government's digital transformation. It is not always sufficient to simply
replace existing regulations with digital-oriented ones. Many of the administrative tasksof local governments are human-handled tasks, like in person service at local government
offices.
As the number of local government officials supporting administrative services decreases
due to population decline, it becomes very necessary to digitalize these over-the-counter
operations, but we do not believe that it would be ideal for each local government topromote digitalization individually. It would be more efficient for the national
government to prepare the digital infrastructure that provides routine administrative
services for local governments to administer services to local residents. Thus the central
government is currently preparing to propose such digital infrastructure for local
governments.
While the National governments can collect data to analyze how local services areprovided, that kind of data has never been shared in a real-time manner between the local
and national governments before. In fact, when the national government wants to process
local government data, local governments typically still send it by fax. Upon receipt ofsaid faxes, national government employees (public servants) hand collect this data andmanually input it into Excel or similar software. This process is incredibly inefficient at
almost every step and thus the more it can be digitalized , the more efficiently data canbe processed.
And of course, by collecting all of this data in a real-time manner, the national
government can better grapple with what is happening in a local area in a real-timemanner. That is a major motivator behind the governments push to implement this digital
infrastructure. For example, Japan has many national level subsidy systems, but theactual delivery is primarily administered by the local government. However, subsidy
delivery data is still shared with the national government only via print material thatmust be physically delivered.
Through the digitalization, the delivery of subsidies can be centrally monitored in realtime and the government may deliver the necessary subsidies to those who really need

them. This would free local government officials from the routine paperwork required todeliver subsidies and would allow them to devote more time to individual cases thatcannot be handled by computers. In other words, digitalization of local administrative
practices will not only improve the efficiency of local government operations but also
revolutionize the traditional division of roles between the national and local governments.
As this case demonstrates, agile governance oftentimes not only digitalizes the existingprocesses but also transforms the way the services are provided while enhancing thequality of public services and even changing the roles of the players involved.
Another case I would like highlight is a topic that the Regulatory Reform Council has
raised for this current year, which is that the added value of products is currently shiftingfrom goods to the information and thus the traditional manufacturing industry must betransformed into a business focusing on data and intellectual property. In addition, newindustries must be established in Japan to replace traditional manufacturing. We must
create global startups that will lead Japan's future industry, as well as achieve a digitaltransformation of traditional manufacturing. If there are regulations that hinder this, theymust be abolished or reformed.
Agile governance involves not only the governance of innovation, but also thegovernance for innovation, in other words it encompasses both promoting proinnovation policies, as well as the digital reform of regulations. Clearly, the agile
governance concept is deeply instilled in Japan's regulatory reform frameworkand fundamental spirit. During the Q&A I'd like to hear from the audience how theconcepts like agile governance are accelerating digital reform in other jurisdictions.
Thank you very much.

SESSION IV
Presentation III - Analysis
Tatsuhiko Inatani
Hello, I am Tatsuhiko Inatani, a law professor at Kyoto University, specializing in law
and governance for emerging technologies. My work often involves collaboration acrossdisciplines to gather evidence for legal interpretation and reform. Currently, I'm
involved in committees shaping the theoretical foundations of Japanese governmentand society, focusing particularly on liability rules for advanced technologies.
Today, I'll discuss the features of existing legal systems and their limitations in thecontext of Society 5.0. Our current legal system, which I describe as a 'waterfall system,'is based on three core assumptions: the autonomy of humans with free will and reason,
the ability of humans to perfectly control objects, and the effectiveness of static, preestablished legal rules in governing actions and events.
These assumptions lead to a conservative, top-down legal framework where the central
government, guided by established legal rules, exerts control. This traditional system,
while structured and systematic, may not adequately address the complexities andrapid changes brought about by cutting-edge technologies and societal shifts. This
context sets the stage for discussing alternative approaches to digital governance.
The current legal system needs updates to address the dynamics of Society 5.0,
envisioned as a human-centered society integrating cyberspace and physical space
through Cyber-Physical Systems (CPS). CPS, encompassing automated systems and IoT
devices, aims to enhance societal functions, but it also introduces uncertainties,
particularly in human-machine interactions. These interactions can lead tounpredictable risks, such as changes in human cognition and behavior when interactingwith smart machines.
Systematic risks in Society 5.0 arise not just from individual components but from theirinteractions, often unpredictable and difficult to foresee. Additionally, the use of AI,
which operates on probabilistic statistical models, adds another layer of uncertainty.

These factors challenge the traditional, top-down 'waterfall' legal system, which relieson the government's ability to anticipate risks and establish pre-emptive legal rules. To
address these challenges, we propose the concept of agile governance, also referred toas governance innovation. Agile governance emphasizes adaptability andresponsiveness, a necessary shift to effectively manage the complexities anduncertainties inherent in Society 5.0.
The current legal system needs updates to address the dynamics of Society 5.0,
envisioned as a human-centered society integrating cyberspace and physical space
through Cyber-Physical Systems (CPS). CPS, encompassing automated systems and IoT
devices, aims to enhance societal functions, but it also introduces uncertainties,
particularly in human-machine interactions. These interactions can lead tounpredictable risks, such as changes in human cognition and behavior when interactingwith smart machines.
Systematic risks in Society 5.0 arise not just from individual components but from theirinteractions, often unpredictable and difficult to foresee. Additionally, the use of AI,
which operates on probabilistic statistical models, adds another layer of uncertainty.
These factors challenge the traditional, top-down 'waterfall' legal system, which relieson the government's ability to anticipate risks and establish pre-emptive legal rules. To
address these challenges, we propose the concept of agile governance, also referred toas governance innovation. Agile governance emphasizes adaptability andresponsiveness, a necessary shift to effectively manage the complexities anduncertainties inherent in Society 5.0.
Agile governance necessitates laws and systems that can adapt and respond swiftly tounforeseen events, based on data and feedback. This approach is crucial given theinherent unpredictability of risks in Society 5.0. However, agility alone isn't enough;responses must also be democratically defined to avoid risks associated withauthoritarianism. Therefore, a multi-stakeholder approach is essential.
Our legal system has a layered structure, encompassing not only formal laws andregulations but also technical standards and other agreements. These layers influence
different stakeholders to varying degrees, necessitating a multi-layered, multi-

stakeholder approach to governance, a concept recognized by the G7.
Agile governance aims to establish a better relationship between humans and CyberPhysical Systems (CPS) through rapid, democratic control of technological influences.
Implementing this agile governance system requires significant changes to our existing
legal frameworks, ensuring they are equipped to handle the complexities and rapid
developments of Society 5.0.
In the context of agile governance and the digital transformation of Japan, a crucial
aspect is redefining liability rules. The essence of agile governance is to incentivize
stakeholders who best understand Cyber-Physical Systems (CPS) to manage risks
effectively. This approach aligns incentives for stakeholders to autonomously manage
risks, thus establishing effective risk governance.
The current legal notions of negligence and defect, which imply risk elimination
through correct actions, are not suitable for cutting-edge technologies where some levelof risk is inevitable. Instead, a strict liability rule should be adopted, encouraging
stakeholders to improve their systems and manage risks proactively.
However, due to the dynamic and unpredictable nature of risks associated withcomplex systems and AI, it's also necessary to implement immunity systems to mitigate
any chilling effects on stakeholders. This approach ensures that stakeholders are notoverly burdened or discouraged from innovation while maintaining responsible
management of technological risks.
Accidents in complex systems like CPS are inevitable, and assigning blame for each
incident can have a chilling effect on stakeholders due to reputational damage. Instead,a certified liability immunity system could be a more effective approach. However,
introducing such a system raises the risk of abuse. Therefore, a criminal sanctions
system is necessary to extract information and ensure cooperation in investigations,verifying whether companies have made necessary efforts to mitigate risks.
The proposed Department of Prosecution Agreement (DPA) system would incentivize
companies to provide essential information and improve problematic systems, helping
to prevent recurring accidents. Under this system, stakeholders would face serious
sanctions unless they comply with requirements like aiding investigations or systemimprovements.
This approach envisions a cycle where, upon an accident, companies are required toshare information. If they fail to do so, they face fines; if they comply, the risk isassessed. Foreseeable risks may lead to immunity, with public compensation fordamages, while unforeseeable risks result in the company’s liability. This cycle, aimed
at continuously improving laws and systems, is crucial for adapting to rapid changes
and ensuring the evolution of both legal frameworks and technological systems. Thankyou.