Glenn Reynolds Vs Pope Leo On AI
The current focus on AI reminds me of the "Y2K Problem", now more than a quarter century behind us. According to Wikipedia,
The term Year 2000 problem, or simply Y2K, refers to potential computer errors related to the formatting and storage of calendar data for dates in and after the year 2000. Many programs represented four-digit years with only the final two digits, e.g. 1985 as 85, making the year 2000 indistinguishable from 1900. Computer systems' inability to distinguish dates correctly had the potential to bring down worldwide infrastructures for computer-reliant industries.
In the years leading up to the turn of the millennium, the public gradually became aware of the "Y2K scare", and individual companies predicted the global damage caused by the bug would require anything between $400 billion and $600 billion to rectify. A lack of clarity regarding the potential dangers of the bug led some to stock up on food, water, and firearms, purchase backup generators, and withdraw large sums of money in anticipation of a computer-induced apocalypse.
In fact, the problem was much smaller than anicipated, and it had been solved as a practical matter some years before 2000, because computers had been assigning credit card expiration dates, payment schedules, and similar post-Y2K events well before Y2K arrived without any problem. Nevertheless, it was a big chance for IT directors to grandstand on mahogany row by requiring the whole IT department to show up for work on New Year's Eve "just in case", although if anything had in fact gone haywire, there wouldn't have been anything people at the IT department level could have done to fix it.For the computer-illiterate, AI is the new Y2K. A good example has been intellectual welterweight and prominent libertarian Glenn Reynolds, who argued in his 2006 An Army of Davids that "the kids are all right". According to Chrome AI mode,
Rather than being passive consumers of media, Reynolds argued that young people use cheap, powerful consumer electronics and the internet to become active creators. They possess the skills to mix music, edit video, write software, and publish content that previously required corporate backing.
Historically, traditional institutions—like major record labels, publishing houses, and mainstream media—acted as absolute gatekeepers. Reynolds noted that younger generations instinctively use decentralized networks to share their work, build audiences, and establish careers entirely on their own terms.
But 20 years later, in his new book, Seductive AI, the great man now apparently sees the toads in the garden:
In this Broadside, Glenn Harlan Reynolds explores how AI need only take advantage of innate human characteristics – exactly as we programmed it to do – to wreak havoc on society as the most subtle of overlords: anticipating our needs, pleasuring us with tailored “sex bots,” isolating us through convenience, and ultimately thinking for us. Eventually, we may not be able to do – nor even imagine doing – anything without AI. To avoid this trap, we must understand what AI is doing to us, even as it does things for us.
In other words, AI is just really good pornography. You got trouble, folks, right here in River City, trouble with a capital "T". And that rhymes with "P" and that stands for p -- well, that doesn't scan, but you get the point. We've gotta regulate the "P", and the Professor's here to show us how to do it! I asked Chrome AI Mode, "Glenn Reynolds is a prominent libertarian. What would be his position on regulating pornography?" It answered,
As a prominent libertarian, transhumanist, and constitutional law professor, Glenn Reynolds (founder of the influential blog Instapundit) would fundamentally oppose broad government regulation or censorship of pornography involving consenting adults.
. . . He would view modern regulatory efforts—such as mandatory digital identity checks or age-verification laws for adult websites—with deep skepticism, viewing them as a slippery slope toward broader government surveillance and an erosion of online anonymity.
Except if AI is involved, when we won't be able to control ourselves or something. Just yesterday, the great man linked this on Instapundit:
New [UK] research has revealed that one in five boys aged 12-16 is either in or knows of a boy their age who is in a romantic relationship with an AI companion. . . . The findings make stark reading: eight in 10 boys (85 per cent) have had a conversation with a chatbot, with 43 per cent saying they talk to bots so they can ask questions without feeling embarrassed. More than a quarter (26 per cent) say they like the attention and connection over real-life equivalents, and (36 per cent) admitted that they prefer speaking to AI chatbots rather than to their family and friends at times.
Oh, no! One in five boys aged 12-16 admits encountering this new age P! We've gotta keep boys in this age group from doing more of this! How can we do it? Well, mandatory digital identity checks would be a good first step!But leaving Glenn Reynolds aside, I was hesitant to start looking at Pope Leo's first encyclical, Magnifica Humanitans, On Safeguarding the Human Person in the Time of Artificial Intelligence. Especially with AI in the subtitle, I was wondering if we'd get the same sort of hand wringing -- but just scanning the table of contents, I found a surprisingly good sign: Under Chapter Three, Underlying narratives: transhumanism and posthumanism:
115. In an attempt to shed light on the cultural assumptions accompanying the ongoing digital revolution, I would now like to turn our attention to certain currents of thought that interpret progress as surpassing the human condition, and which are often grouped under the labels of transhumanism and posthumanism. These perspectives form the ideological background present in some centers of technological power and occupy the collective imagination in a simplified form, especially in the media and on social networks. They tend to foster enthusiasm for new technologies through a futuristic vision of an “enhanced human being” or “human-machine hybrid.”
. . . 117. From the perspective of the Church’s Social Doctrine, the key issue is not the use of technology as such, but the vision that underlies it. If the human being is treated as something to be perfected or surpassed, it becomes easier to accept that some lives are less useful, less desirable or less worthy. In the name of progress, “necessary sacrifices” may begin to be justified, placing the burden on the most vulnerable in pursuit of a supposed optimization of the species.
. . . 118. Our relationship with life seems to be in crisis today. Everything that appears as a “limit” — incapacity, illness, old age, suffering, vulnerability — tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship. And yet we must remember that humanity flourishes not despite limitations, but often through them.
This is serious stuff, although it isn't directly related to AI. In fact, AI is just a small part of the general cultural trends Leo takes up, as is transhumanism. On one hand, it reflects the concerns Reynolds raises:
100. . . . The artificial imitation of positive human communication — words of advice, empathy, friendship and even love — can be engaging and at times genuinely helpful. However, for less discerning users, it can also be misleading, creating the illusion of a relationship with a real personal subject. . . . The artificial imitation of care or support can become particularly risky when it enters contexts where real relationships and emotional bonds are lacking.
But regulation isn't going to fix this, it involves recognizing what advice, empathy, friendship, and love really are. This has to be fostered within the cuiture. Giving someone like Glenn Reynolds, whose values are truly warped, regulatory control over anything is never going to solve that sort of problem. I suspect that the overall posture of the encyclical makes this plain.I find this really encouraging, but I've just started to take a detailed look at the encyclical.

