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A horrific situation for children and youth might be playing out, a situation that could grow in severity exponentially in a very short time frame.
Can philosophy make a real difference, I wonder? Might philosophy have a responsibility for those people?
Many people have had grave difficulty to find meaning in life even in the industrial era where skilled labor was the cradle of society and industry with a corresponding strong pull and demand for human development and prosperity.
As in the saying, it all starts with an idea. My own vision is that an idea might be even faster than time, since it precedes time.
An outlook for the future. An outlook on prosperity. An outlook on meaning and purpose.
The potential of the idea is what would matter, and that aspect isn't bound by actual developments such as the actual availability of jobs today. It transcends the factual situation, as in the Dutch saying "children are the future", which is commonly said to demand respect for children beyond the situation of the day.
Children and youth growing up today would need to envision a future for themselves, and as a philosopher one is already able to examine the potential of the ideas that fundamentally underlay such visions.
Why school? Why work?
The old society has provided for a certain humanity and morality that people can depend on, but it was also based on a situation of demand for human prosperity.
In my investigation of how things developed, summarized in the article The Prospect of Teleonomic AI, I discovered that what once started with René Descartes his claim that animals are automata that do not feel pain, while humans are special due to their intelligence, might result in a severe problematic situation with regard the intellectual foundation of humanity.
Descartes is seen as 'the father of Western philosophy'. He used to dissect animals alive to prove that animals are mere machines. At one time, he even took his wife's dog and nailed it to a table to dissect him alive, to prove his point about animal consciousness.
Descartes Dissected His Wife’s Dog To Prove A Point
French philosopher Rene Descartes didn’t believe animals had souls. To test his theory, he nailed his wife’s dog to a board and chopped it open while the poor thing was still alive.
By his own account, Descartes happily sliced open dogs and stuck his finger into their still-beating hearts, marveling at how the valves opened and closed around his knuckle. But the madness doesn’t stop there. According to some biographers, his first vivisection was an attempt to discover once and for all if animals had souls. And the animal he chose to practice on was his wife’s dog.
Taking a hammer, Descartes nailed the creature’s paws spread-eagled to a board and proceeded to chop it to pieces, utterly unfazed by the “appearance” of pain. Whether he really was looking for the soul or not is a fact that’s been lost to history. All we know is that the dog died shortly afterward in unimaginable agony. How Descartes’ wife reacted to finding out her husband mutilated and murdered her pet to prove an obscure point has sadly not been recorded.
Voltaire responded with the following:
Hold then the same view of the dog which has lost his master (René Descartes), which has sought him in all the thoroughfares with cries of sorrow, which comes into the house troubled and restless, goes downstairs, goes upstairs; goes from room to room, finds at last in his study the master he loves, and betokens his gladness by soft whimpers, frisks, and caresses.
There are barbarians who seize this dog, who so greatly surpasses man in fidelity and friendship, and nail him down to a table and dissect him alive, to show you the mesaraic veins! You discover in him all the same organs of feeling as in yourself. Answer me, mechanist, has Nature arranged all the springs of feeling in this animal to the end that he might not feel?
When human intelligence is no longer special, what will determine the value of humanity?
The intellectual path chosen by Western philosophy, as initiated by 'the father of Western philosophy', offers a prospect of "meaningless 'automatons' that feel no pain".
Questions:
1) what is your perspective with regard the situation of AI and 'the prospects for the future' for youth?
2) what solutions do you envision?
3) what are the implications of the disconnected youth movement for the moral culture of the future?