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Robert Durkacz's avatar

It as if Nicholas Gruen does not see the forest for the trees. The object of AI is to make humans irrelevant. In the minor case that he mentions, some research assistant task disappears. Being a research assistant seems to be a decent occupation. How is it good if those roles disappear? Who benefits from the loss of those livelihoods? Answer: for now, some small number of investors and industrialists, but sooner or later any and all humans must lose control to something that is more intelligent than them.

I don't imagine this is a new point of view to anyone who might read this. It is the doom scenario. I do wonder how it is disregarded so easily.

Thomas Laudal's avatar

The Web 2.0 was the Gutenberg 2.0 revolution. This seems insignificant compared to what has happened since with regard to public goods. I am commenting on this in my Routledge book (2020). The public goods (characterised by exclusiveness, rivalrousness and jointness) affecting our lives, are increasingly constructed by humans. They are the result of advances in availability and affordability made possible by new ICT and automation. Today public goods are to a lesser degree a result of inherent properties, and more a result of human design and technology.

Your question is whether the failure to transform social networks to "meritware" by bridging algorithms can be given a second chance by AI? Maybe so, but this demands that humans are able to find a narrow path where we invest as much in public goods as in private goods. Incentives and policies are superficial in this context. This depends on a culture upholdinig Kant's view regarding humans' inherent value - "never merely as a means". Human value should be based on the absolute dignity of each individual, not a relativized measurement. Thus, faith more than policies must come to our rescue. The main question is now whether the introduction and bypassing of AI will contribute to a culture that recognizes the joy and utility of public goods while AI provides for us. Private goods should then no longer be of a kind that decides life or death.

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