homo faber inutilem
“During years, humans relied on artificial intelligences to improve their life quality. Exponential technologic growth gave reason to Ray Kurzweil’s timeline and February 5th 2048 gave birth to the first strong AI. This discover tragged us into a technological revolution era where humanity went from the actor to the simple spectator of its creations. Great Artificial Intelligences multiplied themselves and their calculation power never stopped growing, each one of them leading to another supra-human creation.
The development of AGI permitted the emergent of a work-free world. Human society organised itself in a leisure civilisation where the goal of men isn’t well-being through progress anymore. We can ask ourselves about the forms that take human relationships in a world in which resources are equally shared and without any social difference. By what means is the need in a leisure civilisation envisaged? How to create meaning in an ended progress world? Thereby we can ask ourselves what forms do individual goals take in a world where technological development and societal question resolution are no longer our primary problems.“
1. A leisure civilization
The advent of artificial intelligences allowed the emergence of what we call a “leisure civilization”, a world where the goal of humanity isn’t well-being through progress or work anymore. In a world where every human sees his needs fulfilled without “work”, how is leisure considered? How to testify one’s belonging to society and to the world?
2. The Alienation
The leisure civilization becomes alienating. There’s a clear need to distinguish oneself, to reafirm one’s belonging to humanity and to the living beings, beyond work and production.
3. The organisation of an activist structure
As an act of rebellion and opposition to the perfect production system induced by artificial intelligences. In this AI self-managed world, humans have to reaffirm their necessity to a system in which they are obsolete. The answer appears to be the creation of ephemeral, defective and unfit objects, which will encourage thinking, both in their production and presentation to the world.
4. To conceive uselessness and the “poorly done”
As a response to hyper-usefulness of objects, human beings rethink everyday artefacts in an useless but essential manner, through emotion and intimacy, by manipulation* in use and manufacturing.
*from effort gesture to control gesture; J. Baudrillard, The system of objects, 1968.