User:Nothinbutsierra/Eschatology of Artificial Intelligence

The Eschatology of Artificial Intelligence is a distinctive branch of theological and philosophical thought that explores eschatological concepts - ideas concerning the end of the world (eschaton) and the ultimate destiny of humanity - within the context of AI. At its core, it delves into the concept of a robotic takeover, considering the existential implications with the development of artificial intelligence. This field of study primarily examines the intersection between AI and theological conceptions of the end of the world, the idea of transcendence, and the potential for immortality. Encompassing key ideas such as the 'technological singularity', the discipline delves into unconventional notions like transhumanism and posthumanism. Essentially, contemplating the potential of artificial intelligence and its capacity to decisively shape the destiny of humanity.

Apocalypticism

In the realm of AI theology, the technological singularity is likened to the rapture.

Introduced by Vernor Vinge, he depicts a future scenario in which machine intelligence surpasses human capabilities. In which, he claims that the creation of superhuman intelligence will consequently lead to the end of “the human era” . Vinge argues that “...we cannot prevent the Singularity, that its coming is an inevitable consequence of the humans' natural competitiveness and the possibilities inherent in technology.”. Vinge critically examines the development of AI through a Darwinist-type lens, suggesting that this will

inevitably mean the down-gradation and possible extinction of humankind. Essentially, a case of survival of the fittest; machines will biologically (or technologically) bump humanity down the ecological pyramid. He frames this as the pivotal point of human existence that will redefine humanity's dominion; “it is a point where our models must be discarded and a new reality rules” . After which, he claims, it is set to start the “Post-Human” era.

This theory has been expanded by Ray Kurzweil, who sees the emergence of superintelligent machines as an opportunity for humanity’s enhancement rather than degradation. Instead, he envisions the singularity as a point where AI’s superhuman intelligence leads to rapid and transformative changes in human civilization. According to Kurzweil, “the next stage of evolution ... is technology”. Rather than foreseeing a scenario where AI becomes a separate entity or a potential threat to humanity, Kurzweil envisions a symbiotic relationship between humans and AI. Within which, advanced AI systems will augment human capabilities.

This AI apocalyptic narrative has been further explored within existing theological frameworks. Robert Geraci specifically examines the apocalyptic representations in both Judaism and Christianity, that can be found in technological faith. Geraci claims that the “apocalyptic AI is the legitimate heir to these religious promises”. This includes narratives of techno-salvation, envisioning a transcendent new world, occupied through glorified new bodies . This conceptualization extends to a future where "human beings will cast off the limitations of their bodies for mechanical and virtual bodies that will live forever in eternal bliss". Geraci also observes a shared dualistic worldview in which, during the reckoning, the forces of good triumph over evil. In the context of the AI Apocalypse, it’s the ascendancy of machines over biology.

Transcendence

Within this AI apocalyptic narrative, there comes a need for humans to liberate themselves from their biological constraints. According to Geraci, this eschatological belief is grounded in the notion of "a transcendent new realm occupied by radically transformed human beings." . In the context of the singularity, Geraci argues that the human condition will be alienated by machine-set standards. This is mirrored by Antje Jackelen, who argues that if machines are created to be more human-like, the pressure of competition will lead humans to become more machine-like in response. Essentially, we will be driven to expand beyond our comparatively limited bodies and thus will attempt to become post-biological beings . Jackelen asserts that in this pursuit of converging man and machine, we will subsequently evolve from homo sapiens into techno sapiens. Consequently, she warns that this would lead to a different form of human extinction; where-in which the fundamental nature of human existence would be detached from its biological foundation.

This idea is predominantly reflected in transhumanist beliefs. Specifically, centering on the pursuit of technological transcendence; striving to surpass the boundaries of human existence for a higher state of being. At its core transhumanism imagines a future where technological enhancements enable humans to transcend their biological limitations. According to Hava Tirosh-Samuelson, “transhumanism speculates about the eschatological end of the world as a goal that can be accomplished by human efforts alone rather than with divine intervention”. In which, transhumanism imagines a future where humans purposely evolve beyond their current state, and in turn, facilitate humanity's planned obsolescence.

Eternal Life

If transhumanism is the effort to overcome our human bodies, posthumanism represents the realization of that goal - our ultimate immortal form. In eschatology, eternal life refers to a state of existence beyond physical death. Wherein, life after death is often characterized by resurrection through a transformed or metaphysical form. Similarly, in posthumanist thought, technology is seen as the pathway to a new transformed reality; transcending human limitations, including our own mortality. Wherein, they aim to overcome the problem of death by overcoming our biological bodies.

Both Hans Moravec and Ray Kurzweil are famous advocates of the posthumanist idea of mind uploading as a pathway to achieve immortality. They both theorize that technology will eventually allow us to transfer our consciousness into machines, allowing us to liberating ourselves from our human bodies. In this digital state, the mind could theoretically endure and operate indefinitely, without the limitations and vulnerabilities inherent in our biological condition.

Robert Geraci suggests that this transformation is necessary to enter “the virtual kingdom”. Similar to the biblical belief that our physical bodies cannot inherit the kingdom of god; to enter this new world, a different form is required. According to Kurzweil, “[w]e don’t always need real bodies. If we happen to be in a virtual environment, then a virtual body will do just fine”. Essentially, in this posthuman era we will no longer reside in the physical world; instead, our existence will unfold in a virtual reality, thus requiring a virtual form.