by Michael Fleischhacker (University of Applied Sciences Burgenland), Igor Ivkić (University of Applied Sciences Burgenland and Lancaster University), and Friedrich Roithmayr (University of Applied Sciences Burgenland)
Artificial Intelligence as a potential fourth metaphysical humiliation—questioning human uniqueness in reason, freedom, and moral standing, and unsettling our place in the world after Copernicus, Darwin, and Freud.
Sigmund Freud identified three historical humiliations of humanity that have shaken the human sense of self [L1]. The first was the “cosmological humiliation” brought about by Nicolaus Copernicus' discovery that the Earth was not the centre of the universe, thereby depriving humans of their central position in the cosmos. The second humiliation, according to Freud, was the “biological humiliation” introduced by Charles Darwin's insight that humans were a product of evolution and not the creation of a higher being. Freud identified the third humiliation in the realm of the psyche and called it the “psychological humiliation”. In this view, the human subconscious undermines the supposed autonomy of the conscious mind: the “ego” is not, as Freud put it, “master in its own house”, but is driven by unconscious impulses. These three blows have effectively dethroned humanity from its self-appointed role as the centre and ruler of the world. In this article we explore whether AI is a potential fourth “metaphysical humiliation” of humanity, challenging the special status of humans as unique beings endowed with consciousness and reason, and the exclusivity of humanity as the only free and intelligent beings.
The emergence of Artificial Intelligence (AI) and the potential development of Artificial General Intelligence (AGI) poses a profound challenge to humanity's self-perception, touching on three critical dimensions. First, the domain of intelligence and problem-solving, long considered a hallmark of human uniqueness, is being redefined. AI systems such as AlphaGo and AlphaZero have demonstrated superhuman capabilities in complex tasks. AlphaZero, for example, mastered the strategy game Go by learning solely through playing itself, mimicking processes similar to human intuition and creativity. Such advances undermine the assumption that strategic thinking and intelligence are exclusively human traits. Second, it challenges the concept of consciousness and freedom. Jean-Paul Sartre famously described human beings as “condemned to be free”, with freedom arising from consciousness, which allows individuals to shape their own existence. If AI were to develop consciousness and subjective experience, it could fulfil Sartre's notion of freedom, thereby challenging humanity's monopoly on self-determination. This would force us to rethink our understanding of autonomy and concede that AI might also possess the capacity to “make itself”, as Sartre described it, dealing a profound blow to humanity’s self-conception. Finally, the ethical and ontological supremacy traditionally ascribed to human beings is at stake. Attributes such as dignity, morality, and responsibility have long been seen as uniquely human. However, the recognition of AI systems such as Sophia, who has been granted Saudi Arabian citizenship, as autonomous agents raises the question of whether AI will remain a mere tool or evolve into subjects with rights, responsibilities, and moral standing. Such developments force us to confront the unsettling possibility that humanity may no longer have exclusive claim to these defining qualities. Figure 1 shows the three historical humiliations of humanity according to Sigmund Freud, and adds AI as a potential fourth “metaphysical humiliation”.
Figure 1: The Three Historical Humiliations of Humanity (Cosmological, Biological, Psychological) including AI as a potential Fourth Humiliation of Humanity (Metaphysical).
Technological Developments as Catalysts for Metaphysical Humiliation
Advances in technology, particularly in the field of AI, are increasingly challenging humanity's metaphysical self-conception. One significant development is the rise of brain-computer interfaces (BCIs). These interfaces, such as implanted neural chips, allow direct communication between the human brain and AI systems. This unprecedented integration of human and machine intelligence is blurring the boundaries between the two and raising profound questions about what it means to be human. Similarly, the emergence of autonomous AI systems further complicates matters. These systems often operate through decision-making processes that are opaque to humans, a phenomenon known as the “black-box” problem. This lack of transparency undermines human control and accountability, leaving us to grapple with who or what is responsible for AI-driven decisions. Furthermore, transhumanist visions, such as achieving “digital immortality” by uploading consciousness or enhancing human cognition through AI, challenge the uniqueness of the biological body and the nature of human consciousness itself. Together, these developments are pushing humanity towards a metaphysical reckoning, forcing us to confront our diminishing exclusivity in intelligence, autonomy, and identity.
Counter-Arguments and Uncertainties
Despite these transformative possibilities, several counter-arguments highlight significant uncertainties in AI's potential to truly rival or surpass humanity. One is that AI still lacks subjective experience or consciousness in the human sense. Max Tegmark (philosopher) argues that while AI has made astonishing advances in processing power and functionality, replicating consciousness remains beyond current technological capabilities. In addition, ethical regulatory efforts provide a framework to mitigate the risks associated with the rapid development of AI. Initiatives such as the Asilomar AI Principles, formulated at the 2017 Beneficial AI Conference by the Future of Life Institute, emphasise transparency, accountability, and the maintenance of human oversight over AI systems to prevent the disempowerment of humanity. Finally, sociologists point out that free will remains a uniquely human phenomenon, rooted in social and cultural contexts. While AI can simulate decision-making processes, it has yet to achieve the emergent complexity that characterises human free will. These counter-arguments serve as a reminder that while AI challenges humanity's sense of self, its ultimate impact remains uncertain and dependent on both technological progress and ethical governance.
Conclusion – The Metaphysical Humiliation as a Cultural and Philosophical Challenge
The metaphysical humiliation of humanity by AI systems and AGI would not be a technical change, but an existential upheaval in the evolution of humanity. It would force humans to see themselves as part of a continuum with AI, rather than the crown of creation.
The emergence of AGI and superintelligent AI, endowed with consciousness, would logically imply that these AI systems would also be “condemned to be free” in Sartre's sense. In other words, such AI would also be forced to “create itself” rather than merely exist. Accordingly, Sartre's concept of freedom would still apply to humans, but it would also have to be extended to AGI and superintelligent AI. Whether this would ultimately constitute a fourth humiliation of humanity, following the three identified by Freud, remains a hypothetical question.
Ultimately, the responsibility lies with humanity: through human-centred AI development, ethical regulation, and critical reflection, this metaphysical humiliation can be mitigated or even prevented. Humanity now stands at a crossroads between self-assertion and the realisation that its supposed uniqueness in the world may not, in fact, be so unique after all.
Links:
[L1] https://doi.org/10.11588/diglit.25679#0012
[L2] https://futureoflife.org/open-letter/ai-principles-german
References:
[1] M. Tegmark, “Leben 3.0: Mensch sein im Zeitalter Künstlicher Intelligenz”, H. Mania, Trans., 3rd ed., Ullstein, 2020.
[2] J.-P. Sartre, “Das Sein und das Nichts: Versuch einer phänomenologischen Ontologie”, T. König and V. von Wroblewsky, Eds., 22nd ed., Rowohlt-Taschenbuch-Verlag, 2020.
[3] S. Žižek, “Hegel im verdrahteten Gehirn”, 1st German ed., S. Fischer, 2020.
Please contact:
Michael Fleischhacker
University of Applied Sciences Burgenland, Austria
