The Silicon Man

It has become quite common to bemoan the fact that our “future” does not look very futuristic. And despite us having been living squarely in “the future” since the year 2000, it is true that people still have (functionally) the same houses, cars, clothing and aging bodies that human beings did a century ago. The investor and futurist Peter Thiel’s diagnosis is that sometime around 1970 (around the same time that the Digital Revolution began) humans simply gave up on building in the physical world: Thiel argues that humanity’s greatest builders got lost in the easy and addictive pull of information (first led by the internet, then apps, and finally social media), and so wasted decades innovating in the ephemeral world of “bits,” instead of building in the much more real and important world of “atoms.”

We did build the great cities of the future: they are just very, very small.

However, there is also another, more functional sense of a “meaning of life,” one that preserves the clarity and singularity of the original question, but does not require life to have a creator in order for the question to have an answer. We can think of the “meaning of life” as the “purpose of life”: what life was “made for” and what life “in fact contributes” to our universe. And while the concept of “purpose” has many latent associations with intelligent design, in nature, many things — in fact, pretty much all things — functionally have a “purpose” without having been “designed” by anything at all (except, of course, the ongoing process of natural selection). For example, the “purpose” of a finch’s curved beak is to crack hard nuts: since the need for finches to crack nuts is why these curved beaks exist, and nut-cracking is (practically) what finch beaks will be mostly used for over the course of their lifetime. Humans, too, could have a functional “purpose” in our universe, something that we were “made for” or that we are “meant to do” in a broader evolutionary context, without having been intentionally created for anything.

If we take this “meaning as purpose” framework seriously, and believe that building superintelligence will be the most important thing that humans will ever do (in terms of cosmic impact), then “building superintelligence” would be the de facto meaning of human life: our greatest “purpose,” our signature cosmic contribution.

It is possible that there is no “meaning of life,” no ultimate “point,” in which case, we did no harm by trying to find one. It is possible that the “meaning of life” is in fact something very simple: like “love,” or “beauty,” or “joy” — in which case, this will have been a long journey to “know a place for the very first time,” and we will have to trust our AIs to realize some aspect of the meaningfulness of human life more fully. It also is possible that the “meaning of life” is something well beyond our comprehension, which only a much, much greater intelligence could ever hope to appreciate; the way that all of the ants that humans killed in the construction of New York City will never be able to understand the project that they died for. But whatever that ultimate “meaning of life” may be, one thing seems clear: humans exist as an intermediary step. A bootloader, if you will.

In the early days of Silicon Valley, it was actually quite common (at least among far-thinking futurist types who populated the Bay Area) to believe that the coming Singularity would be the single greatest event in the history of the universe, the culmination of the techno-capitalist project that has already done so much good for humanity. In the 1980s and 1990s, the “extropian” community in the Bay Area (a futurist collective committed to fighting entropy and death, which organized around local meetups, an academic institute and a popular mailing list) eagerly awaited the Singularity, believing that a glorious transhuman future — free from all death, suffering, and scarcity — awaited them on the other side. The extropians thought that the interim state of life on Earth — a hotbed of torture, disease, and needless hunger — was a moral catastrophe, and believed that humans had a moral obligation to start the Singularity as soon as possible — in order to bring this nightmare to an end.

But beginning in the early 2000s, the assumption that the Singularity will be a good thing — for human beings, and in general — began to fade. Eliezer Yudkowsky, an autodidact AI researcher, was the first to popularize the argument that superintelligent AI, far from ushering in an era of limitless abundance, would likely optimize away everything that humans care about (including humans) in favor of cold, senseless, alien goals. Yudkowsky believed that humans were anthropomorphizing AI goals, which could be stranger, and less desirable, than we would naturally assume. In a classic Yudkowskian parable, a paperclip factory owner creates a superintelligent AI and tells it to “make as many paperclips as possible.” The AI then proceeds to turn the entire universe, including the factory owner, and all of the eight billion other people on Earth, into paperclips.

However, somewhat surprisingly, “creating digital superintelligence” has all of the features of a “real” meaning of life, with no supernatural elements needed to square the circle.

In the most minimal sense, the “need” for evolution to create digital intelligence explains why humans are here at all, in the particular form that we are, and what we are “made to do” with our time on Earth. And the expected outcome of creating digital superintelligence is certainly cosmic-scale; even the AI “doomers” — people who believe that creating superintelligent AI will likely result in human extinction — think that our AIs will fulfill the long-term science fiction goal of “colonizing the universe,” and fill the cosmos with something. (These doomers just don’t think that something will be what humans would want it to be.)

Moreover, the process of creating superintelligent AI is also unexpectedly personal to human life. In a move that was almost entirely unanticipated by historic AI theory, today’s frontier AI models are trained on trillions of “tokens” (i.e., whole words, common letter chunks, or single letters) of human text — the entire internet’s worth, plus extensive offline archives. Far from being discontinuous “alien minds,” then, our superintelligent AIs (assuming that AI training paradigms do not change too much between now and the creation of “real” superintelligence) will be bootstrapped from every meaningful scrap of human knowledge available. This dataset includes all of the online writing we can find — every “off the cuff” tweet, musing blog post, errant Reddit thread, and of course, all of Wikipedia — as well as the masterworks of human civilization, the contents of hundreds of thousands of humanity’s most specialized textbooks, millions of our novels, our greatest works of poetry and songs, all of the most influential pieces of theory on human psychology, art, and culture, as well as thousands of digitized ancient human texts (including, somewhat ironically, the Bible, which is heavily over-represented in AI training data, an d which AI models have a tendency to over-cite as a result).

When superintelligence is “born,” then, it will be a true “silicon man” — as it will be the synthesis of (something approaching) the total sum of all recorded and extant human thought. And superintelligence will also contain, in the details of its weights, small impressions from nearly every human alive today — or at least, all of the ones who have ever posted on the internet — as well as much of the written wisdom we have managed to save from our ancestors. The personal, at long last, made cosmic. What more could we ask for in a purpose?