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David Ellis's avatar

Ms. Heffernan,

I think your observations are largely correct, but I wonder whether they point to a deeper phenomenon than the character flaws of Silicon Valley entrepreneurs.

The comments you heard at that summit were indeed alarming. To suggest that medicine can be fixed by eliminating doctors, education by eliminating teachers, or law by eliminating lawyers reveals a profound misunderstanding of the role human relationships play in human institutions. Doctors do more than diagnose. Teachers do more than transmit information. Lawyers do more than process contracts. Human beings provide trust, mentorship, accountability, legitimacy, and meaning—functions that are often invisible until they disappear.

But I am not convinced that the central issue is arrogance, surveillance capitalism, or even the ambitions of a particular generation of technologists.

Rather, I think we are witnessing the consequences of a much larger historical force: the rapid expansion of intelligence itself.

Throughout history, intelligence has been scarce. Knowledge was difficult to acquire, expertise took decades to develop, and cognitive labor was limited by the capacities of the human brain. Today, for the first time, we are beginning to enter a world in which intelligence may become abundant. Artificial intelligence is not simply another technology. It represents the possibility that reasoning, analysis, design, and even creativity may become dramatically cheaper, faster, and more widely available than ever before.

Whenever intelligence increases, complexity increases with it. Complexity generates tensions within existing systems. Those tensions eventually drive transformation.

Seen in that light, the entrepreneurs you encountered were not merely promoting a business model. They were expressing, however crudely, the logic of a civilization entering a new phase of development. Intelligence discovers inefficiencies and immediately asks, “Why do we need this?” Only later do we discover that some apparently inefficient institutions were carrying indispensable human functions.

The danger, therefore, is not technology itself. Nor is it confined to Silicon Valley. If artificial intelligence succeeds, the same pressures will emerge in governments, universities, hospitals, churches, corporations, and activist organizations. The challenge is not that a few powerful people have become intoxicated by technology. The challenge is that humanity is acquiring unprecedented intellectual power without a corresponding increase in its understanding of what that power is for.

In that sense, I would argue that we are facing less an intelligence crisis than a wisdom crisis.

The task before us is not simply to preserve existing institutions against disruption. Some institutions genuinely need reform. Nor can we surrender to the belief that every human relationship is an inefficiency waiting to be automated away.

The deeper challenge is learning to distinguish between what is essential and what is merely traditional; between functions that can be automated and human capacities that must be cultivated; between intelligence and wisdom.

The super-chickens may be real. But I suspect they are not the story. They are among the first visible signs that humanity is moving from an age of scarce intelligence to an age of abundant intelligence.

Whether that transition leads to flourishing or catastrophe will depend less on how much intelligence we create than on whether we develop the wisdom required to guide it.

David Ellis

Mike Jones's avatar

Hi Margaret - Super-Chickens indeed... I recently read British scientist Adrian Woolfson's On the Future of Species, about how harnessing the power of AI scientists such as himself are working to eradicate the 'flaws' of evolution. He writes in his introduction about how 'the blind, directionless process of evolution by natural selection may be augmented, perhaps even surpassed, by artificial evolution.' Whilst his goals of eradicating disease and hunger are admirable, the hubris of humans living hugely extended lives, or his vision of playing God and creating new life from scratch, set alongside the idea of the whole of creation being flawed, imperfect and needing to be fixed, is indeed as Pope Leo has recently written, a city built on 'a power that claims to dominate the heavens' that 'excludes God and reduces the other to means'. Mike Jones

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