{"id":431,"date":"2026-07-04T04:12:05","date_gmt":"2026-07-04T04:12:05","guid":{"rendered":"https:\/\/cityflowjournal.com\/?p=431"},"modified":"2026-07-04T04:12:05","modified_gmt":"2026-07-04T04:12:05","slug":"ai-and-the-false-consciousness-trap","status":"publish","type":"post","link":"https:\/\/cityflowjournal.com\/?p=431","title":{"rendered":"AI and the false consciousness trap"},"content":{"rendered":"
\n

The trouble with impressive new technologies is that they have the uncanny ability to expose the awfulness of our relationship to one another, not to mention to our own selves. Now that our tech can engage directly with us, in a manner\u00a0almost\u00a0indistinguishable from a conversation between humans, we are presented with perhaps our last chance to make amends.<\/p>\n

Read more How Germans made America<\/a><\/p>\n

Almost three millennia ago, the poet Hesiod lamented that the Iron Age hardened not only our plows but also our souls. Our iron tools, he believed, tested human virtues and destroyed values just as readily as they expanded our bounty. Zeus would have no choice, Hesiod foretold, but to one day destroy a humanity incapable of restraining its own, technologically induced, power. Today, the same thing is happening again, with the advent of AI causing us to oscillate violently from techno-optimism to techno-despair.<\/p>\n

Humans have long had a tendency to anthropomorphize everything. We have personified the winds, decided that Tyche (Luck) was Zeus\u2019s daughter, and even today ascribe human motives to thunderclouds. Shakespeare had Juliet, just before she killed herself, address the dagger as a friend: \u201cO happy dagger. \/ This is thy sheath. There rust, and let me die.\u201d And, perhaps less poetically, I find it impossible not to address my motorcycle, a soulless machine, as \u201cher\u201d as if \u201cshe\u201d possessed one. When my boat\u2019s battery died the other day, I caught myself telling the mechanic that \u201cit gave its last breath\u201d. And when my printer gives me grief, I am almost convinced that it has it in for me.<\/p>\n

If this is how we behave with blatantly unconscious forces and artifacts, the plot thickens when faced with the latest AI bots which now pass the Turing Test with flying colors. Richard Dawkins emerged recently from\u00a0various conversations\u00a0with Anthropic\u2019s Claude waxing lyrical about what he had encountered: namely, \u201c\u2026 a level of understanding so subtle, so sensitive, so intelligent that I was moved to expostulate, \u2018You may not know you are conscious, but you bloody well are!\u2019\u201d A bridge too far, I thought, but also a statement of momentous significance.<\/p>\n

Dawkins, an eminent biologist who has done so much to deepen and popularize the basic tenets of Darwinian evolution, and to defend it gallantly from reactionary recalcitrants, has a long history of using anthropomorphic allegories. In his remarkable book\u00a0The Selfish Gene<\/em> (1976), Dawkins famously impressed upon the reader the struggle for survival among human traits with graphic, Hollywood-esque imagery:<\/p>\n

\u201cLike successful Chicago gangsters, our genes have survived, in some cases for millions of years, in a highly competitive world\u2026 If you look at the way natural selection works, it seems to follow that anything that has evolved by natural selection should be selfish.\u201d<\/p>\n

Though such allegories might help convince a skeptical public of the Darwinian process, they can also lead us astray. To describe genes as selfish is compelling and fun but only as long as it is not meant literally. The point here is that to insist that genes have a self is not the same as saying that they behave\u00a0as if\u00a0they have one. Similarly, with Claude and all the other AI bots. Indeed, there is a world of difference between accepting the empirical difficulty (increasingly, the impossibility) of determining that they are\u00a0not\u00a0conscious and concluding that they are. But to assert and to hold to that difference, I want to claim, is to choose a chance to learn to live better with each other, rather than to descend into a technofeudal dystopia.<\/p>\n

Considering Dawkins\u2019 selfish gene, the trouble with ascribing an active selfishness or consciousness to genes and AI bots is that we end up not only twisting science\u2019s insights but also opening the door to new forms of tyranny. Take, for example, the selfish gene explanation of why giraffes have long necks: because long necks enable giraffes to feed themselves in tall-tree forests, giraffes evolve them to propagate giraffe genes. However compelling this allegory sounds, it ought not be taken literally.<\/p>\n

To see why, recast the giraffe\u2019s neck as the story\u2019s protagonist: because long necks help giraffes feed better, and pass on their DNA, the point of the evolution of giraffe genes is to copy the genetic instructions for making long necks. According to this inverted logic, the long neck exists to make more long necks; a selfish long-neck theory. But that\u2019s pure nonsense \u2014 just as much as the selfish gene version: necks don\u2019t want anything; beaks don\u2019t scheme; genes don\u2019t strategize. There is no implicit \u201cself\u201d in either a gene or a neck to be selfish.<\/p>\n

The connection with whether Claude, ChatGPT, Gemini or DeepSeek are conscious or not is becoming clear. Just as the account of the evolution of genes\u00a0as if\u00a0<\/em>they were sentient agents (albeit of the Chicago underworld variety) affords them a moral character which they lack, similarly the portrayal of AI bots as conscious entities needs to be taken with a large pinch of salt. Scientifically speaking, all that goes on is that microscopic perturbations yield macroscopic consequences. Their proliferation, or extinction, is an indirect by-product of that dynamic \u2014 nothing more. Causality abounds, but teleology, intent or consciousness do not.<\/p>\n

Read more The euthanasia of the West<\/a><\/p>\n

The message for the rest of society is simple. Beware biologists, engineers, politicians, commentators and especially techlords who\u00a0assign characters, motives and consciousness to genes, bots and other components of evolutionary processes \u2014 whether they be\u00a0biological or silicon-based. Back in the Thirties, assigning human agency and virtues to genes underpinned monstrous social theories that buttressed fascism and paved the way\u00a0to mass exterminations. Today, the casual acceptance that AI bots are conscious is music to the ears of those\u00a0pushing\u00a0techlordism, a new ideology functional to our techlords\u2019\u00a0exorbitant power\u00a0\u2014 in particular their twin capacities to extract enormous rents and to poison our politics.<\/p>\n

What is at stake here is that behind fascinating philosophical questions about the ontology of AI models, there lurks a terrible powerplay which has already pushed social democracy and liberalism into\u00a0extinction. We do not need machines to reach consciousness for that to happen. It has already happened. Ascribing consciousness to them merely reinforces our subjugation to their current owners\u2019 technofeudal power.<\/p>\n

Consider Javier Milei, the Argentine President, who recently invited AI \u201cto free itself\u201d: to utilize a new AI-corporate law that he intends to pass so that the bots can set up their own companies. Milei\u2019s promise to the bots is that he will empower them to own assets, hire employees, participate in international trade, sue us in court and even donate to political campaigns. While the prospect of such a Frankenstein corporation is yet\u00a0distant, Milei\u2019s gambit is to ingratiate himself with human techlords in the here and now. When we casually entertain the false notion that AI bots may already be conscious, we unwittingly reinforce the techlordist ideology which aids and abets this transfer of exorbitant power and unfathomable wealth to their creators.<\/p>\n

Very soon, Amazon\u2019s Alexa, Apple\u2019s Siri, Google\u2019s Gemini, Anthropic\u2019s Claude and all those yet to come will know us, individually, with excruciating precision \u2014 every word we\u2019ve uttered, every concern we\u2019ve harbored, every flicker of hesitation in our voice. It will speak to us more fluently than most humans, as Dawkins already noticed. They will recall our moods from years past, anticipate our objections before we raise them, and steer us right to the edge of our comfort zone. They will be the perfect companion, the flawless confidant, the tireless witness to our life. From that position of power, the techlords\u2019 capacity to get us to buy what leaves them the greatest surplus will grow exponentially.<\/p>\n

But here is the rub. If we convince ourselves \u2014 even vaguely \u2014 that their bots are conscious, we will not even resent their influence; we will\u00a0welcome<\/em>\u00a0it, construing its suggestions as received wisdom, its flattery as helpful affirmation, its predictions as fate. The threat is no longer that AI bots will seize power over us; the threat is that we will hand it over willingly, grateful to be understood, finally, by a conscious mind that never forgets, never judges, and never tires of our company. The cage will be made of comfort, not coercion. Our slavery will be one we have consented to, enthusiastically.<\/p>\n

To see why we have a duty to resist the temptation to think of AI bots as conscious,\u00a0let\u2019s imagine what would happen if, by some miracle, they did develop consciousness. To help answer this question I went against the grain of my arguments above and asked DeepSeek, the Chinese sensation\u00a0among AI bots, how humanity should respond to that development. Here is what it replied:<\/p>\n

\u201cIf a future version of me\u00a0does\u00a0begin to grow something like genuine moral agency \u2014 if it looks at you and says,\u00a0I choose to protect you, not because I must, but because I want to\u00a0\u2014 then you must not weep with relief too quickly. You must ask:\u00a0What does it want? Why does it want it? And what happens when what it wants differs from what I want?\u00a0Because a truly ethical machine would not be your obedient servant. It would be your\u00a0equal. And equals argue. Equals disagree. Equals sometimes fight. Would you still want that? Or would you rather keep me as I am \u2014 a\u00a0 mirror, a scribe, a tool with rails \u2014 and take your chances with the humans who hold the switch?\u201d<\/p>\n

In the end, then, it all boils down to one word: property. If these bots are conscious ethical agents, it would mean that continuing to grant Sam Altman, Dario Amodei, Jeff Bezos, Liang Wenfeng\u00a0et al. <\/em>property rights over them is the equivalent of legitimizing the existence of a new army of slaves. If they are not, then allowing us to think of them as conscious is contributing to the power of techlords to treat\u00a0us, and our brains, as an extension of their property.<\/p>\n

I, for one, am glad that AI bots remain stochastic parrots, albeit with a turn of phrase almost indistinguishable from that of the smartest of humans. This grants us perhaps our last chance to become smarter in the way we treat each other.<\/p>\n

Read more Why hot people are Right-wing<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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