Public Intelligence 2: AGI as Capitalist Theology

One idea I've been exploring--and I say "exploring" in a deeper sense than usual because I believe it quite strongly, even if I don't yet have enough evidence to fully substantiate it--is that artificial general intelligence (AGI) is best understood as a form of capitalist theology. Just as the modern nation-state can be seen as a form of political theology--where the state replaces God in structuring authority and meaning--AGI represents a parallel theological shift, but one that is deeply embedded in capitalist logic.

At its core, AGI embodies the capitalist imperative of relentless efficiency, optimization, and growth. It is the technological realization of a system that seeks to transcend human labor, human judgment, and even human agency in favor of an intelligence that is self-improving, infinitely scalable, and untethered from biological constraints. This mirrors the way capitalism functions as an almost religious force--structuring reality, setting goals, and defining what is valuable.

What makes AGI distinct from other technological advancements is that it does not merely enhance human capabilities; it aspires to replace them. Just as capitalism abstracts labor into capital, AGI abstracts intelligence itself into an automated, self-sustaining force. In doing so, it assumes a god-like role in decision-making and control--offering not just productivity, but judgment, prediction, and creation, all within a framework that privileges profit, efficiency, and expansion.

In this sense, AGI is not just a tool; it is a theological construct in the making. It is the culmination of capitalism's dream of a perfectly efficient intelligence, one that, in theory, eliminates human fallibility and unpredictability. But what happens when the theological function of AGI conflicts with the human need for meaning, agency, and dignity? That remains an open question--and one that will define the coming era.

Note on Political Theology

Political theology refers to the idea that modern political structures, particularly the state, function in ways that parallel religious systems. It suggests that secular governance does not eliminate theological thinking but instead transfers divine authority onto political institutions. Carl Schmitt, a key thinker in this field, argued that modern political concepts are secularized theological concepts--sovereignty, for instance, mirrors the omnipotence once attributed to God. In this view, the state replaces the divine as the ultimate source of law, order, and legitimacy.

Historically, political theology has been most visible in the way rulers have claimed divine right, but even in ostensibly secular democracies, the state often assumes a sacred role. Nationalism, for example, fosters deep emotional and moral commitments similar to religious faith. Citizens look to the state for protection, justice, and moral guidance, much as religious communities once looked to the church or a deity. For example, in the Indian context, "Bharat Mata" is invoked both as a divinity and as a symbol of the nation.

If the state is the political manifestation of divine authority, AGI represents the capitalist pursuit of an intelligence that governs economic and technological progress beyond human limitations. Just as the nation-state demands loyalty and shapes identity, AGI--should it fulfill its promise--might dictate value, judgment, and decision-making in a way that transcends human input. In both cases, theological structures persist, even in supposedly rational, secular institutions.

Links

Today's newsletter has two articles that I saw as consistent with the “AGI = Capitalist Theology” line of exploration:

"By default, capital will matter more than ever after AGI" discusses how the advent of labor-replacing artificial general intelligence (AGI) could significantly enhance the importance of capital. As AGI systems become capable of performing tasks traditionally handled by human labor, the ability to convert capital into tangible results will increase dramatically. This shift implies that individuals and entities with substantial capital at the onset of AGI deployment will gain a lasting advantage, as they can leverage AGI to further accumulate wealth and influence.

Conversely, the diminishing reliance on human labor may reduce individual leverage and opportunities for exceptional success through personal effort. The article also suggests that achieving significant reductions in inequality has historically been challenging, often requiring drastic events, and that the introduction of AGI could lead to a more static and stratified society.

The concentration of capital and the enhanced ability to achieve outcomes via AGI reflect a system where economic power is increasingly centralized, and human labor becomes less central to value creation. This mirrors the theological shift in capitalism, where the pursuit of profit and efficiency takes on a quasi-religious significance, and AGI serves as the apotheosis of this ideology.

In "No Exit Opportunities: Business Models and Political Thought in Silicon Valley," Henry Farrell explores how Silicon Valley's entrepreneurial culture intertwines with political ideologies, particularly libertarianism. He highlights the case of Ross Ulbricht, founder of the Silk Road marketplace, who adopted anarcho-libertarian philosophies to justify creating a platform for illicit trade, believing that technology could facilitate a realm of voluntary exchange beyond government reach.

Farrell argues that this mindset reflects a broader trend among tech entrepreneurs who seek to "exit" traditional political and social systems, envisioning technology as a means to transcend conventional governance. The pursuit of technological solutions becomes a quasi-religious endeavor, aiming to replace traditional structures with market-driven, efficiency-focused systems, potentially neglecting the social and ethical implications inherent in such transformations.

“Exit,” btw, has clear theoligical undertones, i.e., leaving one faith for another, better one. Farrell cautions that such endeavors often overlook the complexities and necessities of political engagement, leading to contradictions when these ventures inevitably encounter real-world challenges.