AI is the first technology whose explosive development has exposed the crisis of values and cultural reference points in modern civilization
The debate over artificial intelligence provides an opportunity to think about something more important than the latest arguments among American politicians and technology oligarchs because AI occupies a unique place in the history of humanity’s relationship with its inventions.
AI isn’t really a mind, but more a mirror, as it doesn’t exist independently of us but reflects human thought, including all the good and bad we have accumulated. Unlike the wheel, the printing press, the internal combustion engine or the nuclear reactor, AI can’t be separated from humanity, so to borrow Marxist terminology, it isn’t “alienated” from its creator.
The enormous quantity of data we produce every second undoubtedly falls increasingly into the hands of technology monopolies and this has helped create the persistent fear that AI will somehow abolish humanity, stripping people of their identities and eventually making them redundant.
But the machine, or more precisely its creators and owners, still requires human beings to produce the data on which it depends, meaning the texts, images and solutions generated by AI remain intimately connected with human thoughts and feelings and with the accumulated knowledge through which humanity has interpreted the world. So therefore there’s little reason to conclude that AI will abolish humanity as the principal creator of the reality around us.
The same applies to international politics where we should be skeptical of claims that weaker countries will inevitably fall under the control of those possessing the most powerful data centers and computing infrastructure, because politics still takes precedence over technology and the decision to become dependent on another power is ultimately political.
The Gulf monarchies, for example, are developing American AI infrastructure partly because their relationship with Washington is already based on security, so they increasingly see such infrastructure as another form of American presence, comparable in some respects to US military bases.
Likewise, a government in the former Soviet Union first decides whether its political orientation lies with the West, Russia, or China and decisions about whose technology and data infrastructure it permits generally follow.
What makes AI genuinely revolutionary is therefore something different in that its scale and pervasiveness allow humanity to see problems that have accumulated for decades and AI may be the first major technology whose rapid development has so vividly exposed a crisis of values and cultural reference points.
The printing press multiplied humanity’s capacity to distribute nonsense as well as wisdom, but the internal combustion engine told us very little about ourselves and neither did the nuclear reactor.
Even nuclear weapons initially revealed surprisingly little about humanity’s moral condition. At first they were treated largely as conventional weapons of extraordinary destructive power and later, the possibility of mutual annihilation created a system of deterrence and even encouraged the comforting illusion that political leaders possessed moral principles that would prevent another global catastrophe.
AI is different, given it has become something resembling humanity’s man-made collective conscience so through what it produces, we constantly encounter the depths of moral and cultural degradation of which human beings are capable. Donald Trump’s innocent AI “coloring pages,” fake images of catastrophes designed to attract clicks, fabricated tragedies circulating through social media and the endless torrent of meaningless content all demonstrate how easily images and opinions can lose their value.
Of course, AI didn’t create these instincts, but it merely made them impossible to ignore, and that’s why artificial intelligence is simultaneously poison and antidote.
For the first time, technological progress itself is forcing us to confront its human dimension, as obviously a car engine never spoke to us, a nuclear reactor never offered an opinion. Books did, but publishing traditionally imposed at least some barriers against false information and material of exceptionally poor quality.
AI removes many of those barriers, as it confronts us every day with the question of whether technological progress is necessarily an unqualified good and because AI is a mirror of civilization, its proliferation allows us to see an ethical crisis that exists, to varying degrees, in virtually every modern society.
For objective reasons, the West is currently at the forefront of many of these developments, but other societies are hardly immune and what has become known as “AI slop,” the endless production of low-quality visual and written material, has creators everywhere. Russia is no exception.
Many supposed debates about artificial intelligence are therefore really arguments about problems that existed long before neural networks arrived. In the creative industries, AI has exposed longstanding problems surrounding copyright and the overwhelming quantity of low-quality material, and in education and science, it has revealed the steady deterioration in the quality of work produced by everyone from ordinary students to distinguished academics. In the social sciences in particular, the ability to generate genuinely new ideas has been approaching exhaustion for years.
And in international politics, AI has destroyed another comforting illusion, as American attempts to use technological leadership to preserve geopolitical dominance demonstrate that the supposed independence of the internet was always conditional.
This is one reason governments increasingly speak about “digital sovereignty,” which is the ability to control their own technology and infrastructure rather than relying entirely on foreign corporations or states.
AI has consequently become another arena of international competition and, paradoxically, this may be useful as political competition encourages governments and societies to debate who controls these technologies, how they should be regulated, and what purposes they should serve.
In the middle of the 20th century, humanity acquired nuclear weapons and their destructive power eventually produced a system in which the strongest military powers generally avoid direct war with one another.
International politics remains unjust and violent and wars continue, but the enormous nuclear arsenals of Russia, the United States and China mean that a direct conflict between them is most likely to emerge through uncontrolled escalation rather than a deliberate decision to repeat the great-power wars of earlier centuries.
Now humanity has acquired another transformative technology, but the flood of AI-generated rubbish reveals processes that have been gathering strength for perhaps a century in the erosion of shared values and meanings, the declining authority of expertise, the fragmentation of cultural space and the replacement of creativity by consumption.
This is uncomfortable, but it may ultimately prove useful because AI hasn’t created our cultural and ethical crisis, just made that crisis visible on a scale that can no longer easily be ignored.
And precisely because artificial intelligence forces societies to confront what they have become, there are grounds for cautious optimism, where the age of AI may eventually produce not the disappearance of humanity or human morality, but the beginning of a gradual restoration of the ethical dimension of life.
That may prove true both within societies and in relations between states.
This article was first published by Vzglyad.ru, translated and edited by the RT team.
