IN DEFENSE OF HUMANITY

We need a cultural and philosophical movement to meet the rise of artificial superintelligence.

- ADRIENNE LAFRANCE

On July 13, 1833, during a visit to the Cabinet of Natural History at the Jardin des Plantes, in Paris, Ralph Waldo Emerson had an epiphany. Peering at the museum’s specimens— butterflies, hunks of amber and marble, carved seashells— he felt overwhelmed by the inter-connectedness of nature, and humankind’s place within it.

The experience inspired him to write “The Uses of Natural History,” and to articulate a philosophy that put naturalism at the center of intellectual life in a technologically chaotic age— guiding him, along with the collective of writers and radical thinkers known as transcendentalists, to a new spiritual belief system. Through empirical observation of the natural world, Emerson believed, anyone could become “a definer and map-maker of the latitudes and longitudes of our condition”—finding agency, individuality, and wonder in a mechanized age.

America was crackling with invention in those years, and everything seemed to be speeding up as a result. Factories and sugar mills popped up like dandelions, steamships raced to and from American ports, locomotives tore across the land, the telegraph connected people as never before, and the first photograph was taken, forever altering humanity’s view of itself. The national mood was a mix of exuberance, anxiety, and dread.