AI and Ethics: 10 Concerns
Plato criticized the use of the original clay tablet. There was concern that people would rely on writing instead of memory. People would seem to know many things, but not actually know anything deeply. Also, written texts cannot defend themselves when misunderstood, unlike spoken conversations.
Even the technology of the clay tablet had drawbacks. We would be wise to consider the potential problems of AI.
Writing out “Artificial Intelligence” reminds us of something important. The intelligence of AI is artificial. It is not the same as naturally occurring human intelligence. AI has different advantages and different limitations. Awareness of both is critical. As well as understanding the vast difference between raw facts and wisdom.
I share 10 concerns below, though others could be raised. For example, I don’t share about security threats, deepfakes, and misinformation.
1) The Environmental Impact of AI
Water is used in AI data centers for cooling; a lot of water. A less efficient model, for example ChatGPT3, consumes the equivalent of one water bottle to generate 100 words of text. Newer models are more efficient, but they have to be trained, which uses vast amounts of energy and water to do so. We are currently in an “AI arms race” leading to a proliferation of new AIs requiring training.
AI comes with a high environmental price tag. Most AI facilities draw water from municipal supplies, and about 80% of the water evaporates, removing water from the local watershed. America has a vast watershed, but it is a finite and precious resource that takes time to replenish.
It is always wrong to be haphazard with anything finite and precious. When some people are dying of thirst, and others are using AI to cheat in school, which consumes a bunch of good water, we are in a moral quagmire.
Environmentally responsible AI is a must. Thought and money must be invested in not just faster AI, but environmentally responsible AI. Also, as is pointed out below, responsible AI use includes using AI where it is actually needed. For example, creating nonessential memes is not a good use of AI.
2) The Epistemological Echo Chamber of AI
Epistemology relates to how we know things. It involves methods and how we justify what is true and false. One of the problems with AI is that it does not weigh the factuality of information. Recycling wrong data is a concern when using AI.
False information can be replicated and presented as true. It is all the more insidious because it is often accurate, trusted, and not fact-checked. People often use AI for the very reason that they do not want to take the time to do actual research. This is problematic.
You may remember the big old copy machines and the problem of making copies of copies. If an imperfection is introduced in one copy, it is then passed on. The text gets blurrier each time. That’s what AI does. Envitably, false information is in the system and is then built upon and multiplied, compounding the false information. The trajectory of relying on and getting information from AI is not good. Is the future potentially riddled with false information?
This is an ethics concern because the truth is an ethical concern. Regurgitating information does nothing to further us as a civilization. Stagnant water only breeds disease. This is especially true if something bad is introduced into the water source. This seems inevitable if AI-generated information just builds upon other AI-generated information.
AI is good for distilling, organizing, and summarizing information. It does not provide new information, even if it helps us see and understand information better. We must be wise users of AI, and not let it take our wisdom.
3) The Economic Impact of AI
AI chatbots are used in call centers to field questions and perhaps at your local Taco Bell. Most people are annoyed by call centers either way, but chatbots replacing humans still represents jobs lost. And it doesn’t stop with call centers and fast food. It impacts programmers, administrators, and many others. Some expect 9% of workers to be displaced by AI.
There is a clear economic impact of AI. This represents heartache and loss to many people and families. It also has a toll on the US. This has happened in the past. Technology has wreaked havoc on various parts of industry. The government and employers should prepare employees as best as they can. One way employers could do this is by providing retraining in other areas within the company or even allowing extra transition time so employees can prepare and find a new job.
4) The Biased Algorithms of AI
Were there “Black Nazis”? No. Never. I do not believe so. Except when AI generated pictures of them. Developers added strict “diversity filters” to correct past biases; this caused the system to force diversity in inappropriate places.
In reality, black people in Nazi-occupied lands were treated very harshly and even murdered. To picture black Nazis is not only inaccurate, it is also offensive. But AI does not have a brain or a moral compass. AI also lacks common sense and may apply rules where they do not belong, like adding racial diversity to Nazis.
AI learns by looking at millions of examples. Humans can be biased and create biased information. If an AI is trained using biased information, it will be biased. Garbage in, garbage out. One of the inherent problems with AI is that it is made by humans with human information, so it will never be foolproof.[2] The bias of AI must be understood and taken into account.
5) The Specific Ethical Concerns of AI
Related to the above concerns, there are concerns that military decisions will be made using AI, and it will make the wrong decision either because the AI is based on faulty information or because AI does not have the moral compass that humans can and should have. “These systems can get the answers wrong, and those wrong answers can be morally significant,”[3] especially in the military that focuses on the use of violence. “Military activities are inherently of great moral significance.”[4] And we have not even considered autonomous weapons systems.
There’s also the creativity-killing effects of AI. AI has “the capacity to plagiarize, and can generate content that looks like it was produced by a specific human creator, raising potential copyright issues.” Coopting creativity is no light thing. Creativity is a big part of what it means to be human and a big portion of where we receive our pleasure. To divert that duty to a machine is as foolish as it is un-fun.
Another specific ethical concern is that the data AI uses is in some ways just large-scale stealing from others. “AI artwork” is just copied and compiled from thousands of pieces of artwork.[1] It is not a new creation; it is a conglomeration.
6) The Frivolous Focus of AI
There are certainly good, wise, and positive applications of AI. Medical research benefits from AI. AI is effectively used to identify signs of tumors in X-rays. But a lot of AI is focused on creating cute kitty videos or funny spoofs (if not desecrating videos). For example, a recent analysis from Forbes found that 71% of images shared on social media are now AI-generated.
So, while AI has the potential to cure cancer, we’re sadly likely to focus on creating cute cat videos. The potential power for good that something has correlates with the seriousness with which we should evaluate and use that thing.
7) The Power Grid Problem of AI
Training AI models like GPT-4 requires immense computational power, leading to significant and unstable electricity consumption, increased carbon dioxide emissions, and power grid problems. Data center power requirements in North America rose from 2,688 megawatts in 2022 to 5,341 megawatts in 2023, driven by the demands of generative AI. Globally, data centers consumed 460 terawatt-hours in 2022, making them the 11th largest electricity consumers, between Saudi Arabia (371 terawatt-hours) and France (463 terawatt-hours) (See “Explained: Generative AI’s environmental impact”).
AI seems forced upon us. It seems to be replacing regular searches. ChatGPT queries, however, consume about five times more electricity than simple web searches. The power grid problem connects to ethics because it impacts people, their everyday lives, and finances. People should understand the impact of AI on the power grid and should be given every opportunity to speak into AI and its use.
8) The Social and Relational Problems of AI
Loneliness and social isolation are already a problem in America. The impact of social media and AI is keenly felt in social settings. It’s not just conversations that have been impacted. Marriages have been affected as spouses connect with chatbots instead of their spouse.
In fact, this is what replika.com says about their chatbot: “Always here to listen and talk. Always on your side.” The website says there are 42,160,934 users worldwide. Another provider of AI companions, nomi.ai, says, “Create an AI companion, girlfriend, boyfriend, or friend with human-level memory, a personality that’s genuinely theirs, and real emotional intelligence.”
When people are told they can create a “companion, girlfriend, boyfriend, or friend,” we are clearly in territory that requires ethical reflection. What are the implications, potentially good and bad, of creating these AI companions? These questions must be asked and carefully answered.
9) The Abrogation of Work and AI
There are certain things that technology advances allow. Many advances are good and helpful, but we should be mindful of the potential results. We should also be aware of what we are likely to sacrifice through the use of the technology.
The automation of certain things—such as simple tasks—may have few ethical ramifications, but certain things have much more moral weight. I, for example, don’t hate that washboards are now a thing of the past for most people; even while the simple practices we do each day can be profoundly important and a type of ritual when done with the right heart and mindset. But all that is to say that different things have different moral weight. A person given a school assignment of writing an essay on racism will be impacted differently if they write it themself rather than having an AI write it. The finished project may be of higher quality if the AI writes it, but the moral impact on the person will be greatly reduced. Many other examples could be given, but this proves that we must consider what tasks should and should not be given to AI.
Sometimes the work is as important as the final product. If we skip the journey, we may be shortchanging ourselves and the final destination we’ll be able to reach. Character counts, but when we skip important steps, we limit our own meaningful transformation.
10) The Anthropological Impact of AI
What is the impact of AI on what it means to be human? Technology has always profoundly shaped our understanding of humanity. AI intensifies this question as we create machines that mimic and imitate what we once thought was uniquely human.
Jason Thacker has pointed out that “Until we begin to see how these technologies shape every aspect of our lives, including how we understand what it means to be human, we will fail to understand just how far-reaching and life-altering these technologies are and will be.”[5] But the truth is we tend to use technology thoughtlessly without ever considering its impact. The colossal companies behind AI have substantial economic incentives to keep it that way.
Neil Postman, the late media theorist and cultural critic, perceptively said, “embedded in every tool is an ideological bias, a predisposition to construct the world as one thing rather than another, to value one thing over another, to amplify one sense or skill or attitude more loudly than another.”[6] AI has an inherent biased and shaping influence on people and culture.
We use human-like, anthropomorphic language to refer to AI. For example, we refer to the Alexia device and say, “she said…” What impact does it have on humans when they are regularly having “conversations” with AI chatbots? As Andy Crouch has said, we would be wise to ask: “Is this technology helping me grow in my emotional and relational capacities, or is it robbing me of the very essence of what it means to be human?”[7]
Conclusion
We have highlighted ten ethical concerns surrounding AI. We have seen the need for careful consideration of AI’s role in society, urging a balance between its benefits and potential drawbacks.
We have seen that AI’s intelligence is artificial and different from human intelligence, with its own advantages and limitations. There is a significant difference between raw facts and true wisdom. AI’s inability to discern fact from fiction can lead to the spread of misinformation, similar to the “copy of a copy” effect. AI-driven social media and chatbots can negatively impact social interactions, relationships, and potentially exacerbate loneliness. While AI can automate tasks, it’s crucial to consider the ethical implications of delegating certain tasks, as the process of work itself can be valuable for human growth and development.
The most crucial problem with AI is that it is not the truth, even as it can sometimes approximate the truth. It cannot love or show us how to love, even while it can tell us about and define love in all sorts of ways. It can tell us all sorts of things and show us all sorts of ways to do all sorts of things, but it can never be the Way. It can never be the Truth. It can never be the Life. Despite its capabilities, AI cannot replace fundamental human experiences such as truth, love, and finding meaning in life.
Notes
[1] I know all artwork is built upon and comes from the influence of many others. And I have read Steal Like an Artist. But “AI art” seems somehow soulless.
[2] “In 2018, Amazon developed an Al-powered hiring tool that exhibited gender bias. The system was trained on resumes submitted to the company over a ten-year period, and in that timeframe, men were hired more often than women. As a result, the tool learned to favor male candidates and penalized resumes that included terms associated with women. Google faced a similar issue with its face recognition technology. In 2015, the company’s image recognition system labeled a photo of two Black individuals as ‘gorillas, highlighting racial bias within the algorithm. The incident exposed the limitations of training data that lacks diversity, leading to biased outcomes. Google acknowledged the problem, issued an apology, and committed to addressing the issue. The actual model performance, though, has not been corrected.’” (Joe Chapa, “Artificial Intelligence and the Future of Military Ethics” 112 in Heather Venable, The Future of Airforce and Space Power: Intersections of Theory and Technology.).
[3] Chapa, “Artificial Intelligence and the Future of Military Ethics,” 112.
[4] Ibid., 117.
[5] Jason Thacker, “You Are Not a Machine.”
[6] Neil Postman, Technopoly: The Surrender of Culture to Technology.
[7] Andy Crouch, “Redemptive Artificial Intelligence.”
*Photo by Zulfugar Karimov
What explains the possibility of science?
Where did the idea or faith in an ordered world—a controlled rather than a chaotic cosmos—come from? Is this view just the view humans have always had? Is it the default view of humans? What explains the possibility of science?
One author has said that “the emergence of science is a more extraordinary event than many children of the atomic age would imagine.”[1] Or, as Peter Harrison has said, “there was nothing inevitable about the emergence of modern science.”[2] We often take science and all the possibilities that science allows for granted. For most people in the history of humanity, that has not been an option. Because science as we know it was not in existence.
Many saw the world as chaotic and capricious, not controlled. The view that the world has discoverable laws has not been the norm. Why would one see the world as chaotic and uncontrolled? On the other hand, why would someone see the world as controlled? And, what difference do these views make?
These views are two different tracks that take you vastly different places. Seeing the world as inherently chaotic and capricious does not lead one to think there are laws that world govern the world. The most you could hope for would be survival, not science. If there are no rules to a game, you don’t think you’re going to win the game or even make much progress. Your goal, more likely, is to stay in the game as long as possible.
If, however, you believe in a controlled orderly world, it makes all the difference in the world. If there are rules to “the game of life” then one might find that there are advantages to knowing those rules.
Perspectives about whether the cosmos is chaotic or controlled have had huge implications on how people have thought about an enterprise like science. If we believe something is lawless, we don’t look for laws to study.
Or consider this, in many ways a stone mosaic and stone driveway are not that different. Both are spread-out stone. I, however, look at one with intention to find the pattern and picture. I don’t do that for the other because I know no pattern or picture is there.
That’s the way, apparently, humans have always been. The world has witnessed a few great cultures, cultures one would think capable of producing science. Yet, many times science has experienced a stillbirth.[3] Why?
It would seem, if we believe in a Creator it makes sense to believe in creation, something that was created, created with a purpose. If there’s a Law Giver, it makes sense that there would be a law, and order and rules to creation. If, however, things just came somehow from chaotic chance, it makes sense that things would be chaotic.
“There is considerable historical evidence, particularly in the writings of René Descartes, Robert Boyle and Isaac Newton, suggesting that the very notion of ‘natural laws’ is rooted in the understanding of a rational creator God who sustains an intelligible universe.”[4]
So, what impact does the view of the cosmos being controlled or chaotic have? That is, what impact did the view of God and the world have in connection with science? In my understanding, and of many authors I’ve read, it had/has a big impact.[5]
“Great cultures, where the scientific enterprise came to a standstill, invariably failed to formulate the notion of physical law, or the law of nature. Theirs was a theology with no belief in a personal, rational, absolutely transcendent Lawgiver, or Creator. Their cosmology reflected a pantheistic and animistic view of nature caught in the treadmill of perennial, inexorable returns. The scientific quest found fertile soil only when this faith in a personal, rational Creator had truly permeated a whole culture, beginning with the centuries of the High Middle Ages. It was that faith which provided, in sufficient measure, confidence in the rationality of the universe, trust in progress, and appreciation of the quantitative method, all indispensable ingredients of the scientific quest.”[6]
Christians believe the cosmos is not chaotic because it’s controlled by a Creator. The universe is ordered because it follows orders. The law of gravity follows the rules of the Law Giver. God governs the world and so we can make scientific discoveries. Experiments are repeatable because the laws that govern the universe exist, they repeat. They were in operation yesterday, one year ago, today, and we’re counting on them being in operation tomorrow. But, why are they in operation? And, why should we count on them being in operation tomorrow?
If we came into being by chance, and the laws of the universe somehow are in operation by chance, isn’t there a pretty big chance they won’t be in operation tomorrow?… And, what is ‘chance’? Isn’t ‘chance’ just a reference to something that is statically improbable happening? But, that’s not an actual explanation of what happened or why, right?
Notes
____
[1] Stanley L. Jaki, Science and creation: From Eternal Cycles to an Oscillating Universe (Gondolin Press. Kindle Edition).
[2] Peter Harrison, “Religion and the Rise of Science” Faraday Papers 21.
[3] Jaki, Science and creation: From Eternal Cycles to an Oscillating Universe.
[4] Denis R. Alexander, “Miracles and Science” Faraday Paper 20. “French philosopher René Descartes (1596-1650) pioneered the idea of physical laws of nature, arguing that God had set the world in motion at the moment of creation and that he continued to move things in accordance with laws that he had freely chosen” (Peter Harrison, “Religion and the Rise of Science” Faraday Papers 21).
[5] E.g. John Hedley Brooke, Science and religion: Some historical perspectives, Herbert Butterfield, The origins of modern science 1300-1800, Stanley L. Jaki, Science and creation: From Eternal Cycles to an Oscillating Universe, Pearcy and Thaxton, The Soul of Science: Christian faith and natural philosophy, and Rodney Stark, For the glory of God: How monotheism led to reformations, science, witch-hunt, and the end of slavery.
[6] Jaki, Science and creation.
*Photo by Trnava University
Elon Musk and Ethics
I read a biography on Elon Musk awhile back. It was fascinating. He seems like a super smart, super driven, and genuinely concerned individual. Though, I clearly don’t know Musk or his motives.
I was troubled, however, recently when I watched a progress update about Neuralink. Neuralink is a company that has Elon Musk as one of its founders and is “developing implantable brain–machine interfaces.” Neuralink is working to invent “new technologies that will expand our abilities, our community, and our world.”
In the video update, Musk said he is concerned with our “species.” He speaks of “what we [humanity] would want.” He was presuming about the “sum of our collective will.” He talked about “the future of the earth” being “controlled by the combined will of the people.”
It reminded me of something perceptive C.S. Lewis said:
“Of all the tyrannies, a tyranny sincerely exercised for the good of its victims may be the most oppressive. It may be better to live under robber barons than under the omnipotent moral busybodies. The robber barons cruelty may sometimes sleep, his cupidity may at some point be satiated; but those who torment us for our own good will torment us without end, for they do so with the approval of their own conscience.”
It seems to me that Musk and his team have good intentions but an ethicist was eerily absent on the panel. And they spoke of such things as erasing fear and pain. One of the guys on the panel said he’d like to study consciousness and simultaneously dismissed all writings on consciousness in the last thousand years.[1] That was very concerning to me. To sweep away a whole history of thought on a subject, even one as confusing as consciousness, in a mere fleeting moment is concerning. It speaks to the panelist’s pride and unreasonableness. As well as to what Lewis referred to as chronological snobbery.
One can have knowledge and intellect and be absent of wisdom. And history teaches us that science, even good science with good goals, can bring about terrible things. We can see this by looking at the origin of the Nobel Prize.
Briefly, Alfred Nobel was refereed to as the “merchant of death.” Among his inventions was dynamite. “Merchant of death” was not the reputation he wanted. So he funded the Nobel Prize in order to change his legacy.
Nobel’s intention was not to be a “merchant of death” but nevertheless his technology of dynamite led to the death of many. Technology itself is not wicked, but sometimes those who wield it are not wise and sometimes they are wicked and use technology in devastating ways.
Also, concerning is that Musk seems to be a naturalist and determinist.[2] He talks about what the collective will of the world is. That, to me, is concerning. Especially from someone that believes they are doing good and yet, at the same time, have no basis for believing in the concept of good.
As amazing as Elon Musk is, in a lot of ways, he and his programs need ethics, and I would argue transcultural and transtemporal ethics.
My kids in my home need reminded and held to the transcultural norm of love and truth and if they don’t follow those norms my house is in unrest. How much more Musk and Neuralink?!
[1] He said, ““There’s a lot of really silly philosophy that’s been written about [consciousness] over the last thousand years.”
[2] Musk said, “The universe started out… hydrogen and then after a long time… well, what seems like a long time to us, that hydrogen became sentient. It gradually got more complex… We’re basically, you know, hydrogen evolved. Um, and somewhere along the way that hydrogen started talking and thought it was conscious” (See the 51:46 timestamp in Neuralink Progress Update, Summer 2020). If we are merely evolved hydrogen that think we’re conscious, how can we possibly make sense of our world? Is not then everything random? How can we trust our minds? That’s akin to trusting a random paint splash to relay truth. They’re both random chance processes with no real significance.
Alexa… Amen
We bowed our heads to pray and instead of saying, “God…” What came out was, “Alexa.”
We looked up from our prayer and kinda smirked, kinda laughed. But for me, there was a tear, a start of a separation. I wondered if something more profound and problematic was behind that slip.
We pray to our all-knowing, ever-present, appendage. We, at least, certainly rely daily on our Internet technology. Even our presence and personality is mediated through this ever-present medium. We rely on it for strokes to our ego and many rely on it for titillation.
Is the Internet a false god?
A Few Thoughts On Genetic Engineering (part three)
The Need for Biblical Ethics
Many agree that “If we do adopt a policy of human genetic engineering, we ought to do so with extreme caution.”[1] I believe that a biblical and Christ exalting ethical system is necessary to provide bedrock convictions. Without the Bible we are left to our own devices, to do what is right in our own eyes.
The Bible does not address the subject of genetic engineering directly. You will not find “genetic modification” in a Bible concordance. The Bible does, however, provide foundational principals that are vital for us to consider and apply. The storyline of the Bible and of reality provides some very important insights.
First, in the beginning of the story of Scripture we see that God created everything, and He created it very good (Gen. 1:31). God is the Great Creator but we also see that we are made in His image and are also creative (Gen. 1:26-27). We also see from the fact that we are made in the image of God that all human life is precious and should be protected. This is where we get the concept of the sanctity of life. We also see from the beginning of Genesis that humans are called to subdue the earth, we are to reign under God as His vice-regents. So, we are to obey His will and bring blessing and flourishing to all we can.
This is important to remember when we consider gene editing because we learn a number of things. 1) God made us creative and made us to bring flourishing and blessing. 2) God also made us to obey Him, He is the Lord. We should never do anything that is outside of His will. 3) The fact that God is the Creator of all provides a basis for the reasonableness of the laws of science. We can make logical deductions and seek out God’s creative design because God has designed things in a reasonable way.
A Few Thoughts On Genetic Engineering (part two)
Types of Genetic Engineering
As you read this, remember, “The best insurance against possible abuse is a well-informed public.”[1] So, with that in mind, let’s look at four types of genetic engineering.
First, and lest controversial, is somatic gene therapy.[2] The way I remember what somatic refers to is by remembering that soma is the Greek word for “body.” Somatic gene therapy involves the manipulation of gene cells within the body that are non-reproductive.[3] So somatic genes that are edited do not get passed on to future generations.
Second, germline gene therapy involves the genetic modification of the germline cells (eggs or sperm). So germline therapy changes the genetic make up of the individual and is thus carried on to future generations. That is one of the reasons that “No aspect of gene therapy is more highly charged than that of germline or germ-cell therapy.”[4] One of the questions that is important to ask regarding germline gene therapy is: “Will a ‘deleterious’ gene of today be considered a ‘deleterious’ gene tomorrow?”[5]
This discussion, I must remind you, is not some sci-fi dream, “Many assure that within our decade, depending upon the family and the circumstances, height, weight and even eye color will become elective.”[6]
A Few Thoughts On Genetic Engineering (part one)
The topic of genetic engineering makes me think of the movie Universal Soldier where the soldiers were genetically engineered to have superior strength and heal quickly. The Boys from Brazil is another movie that has genetic engineering as part of the plot. In this movie there are ninety-four clones made of Adolf Hitler and sent to different parts of the world. Examples of plot twists and possible plot twists could be multiplied. Those examples are all fictious.
What is not fictious, however, is the reality of genetic engineering. So we must realistically consider genetic engineering and its ethical implications. Specialists from varied backgrounds agree. Take these examples:
Megan Best has said: “Genetics will have an important role in shaping society in the future because it increases our understanding of how disease occurs and how treatments work differently between individuals. It promises new ways to improve the health of the population.”[1] “Full of promise, full of challenges—we will all be involved in the genetic revolution before we know it.”[2]
George Church, professor of genetics at Harvard Medical School, said in 2016 regarding genetic engineering that “It is urgent that citizens around the world inform themselves and participate in this rapidly moving set of decisions.”[3]
“Prominent voices in the genetic technology field believe that mankind is destined for a genetic divide that will yield a superior race or species to exercise dominion over an inferior subset of humanity. They speak of ‘self-directed evolution’ in which genetic technology is harnessed to immeasurably correct humanity—and then immeasurably enhance it. Correction is already underway. So much is possible: genetic therapies, embryo screening in cases of inherited disease and even modification of the genes responsible for adverse behaviors.”[4]
The way we think deeply matters. Adam S. Cohen says this in his essay, “Harvard’s Eugenics Era”: “There are… forward-looking reasons to revisit this dark moment in [Harvard’s] past. Biotechnical science has advanced to the brink of a new era of genetic possibilities. In the next few years, the headlines will be full of stories about gene-editing technology, genetic ‘solutions’ for a variety of human afflictions and frailties, and even ‘designer babies.”[5]
Look before you… Entertainment
There is something about physical harm and pain that reminds us to look before we… leap. Why? Because we leaped one too many times without looking and our brain has trained us not to do that again. That’s the way our brains work. And our brains work well. That is, at least, for a lot of things. However, our brains may work against us when it comes to others things.
We sit down and watch a cute, funny dog video on YouTube and that’s fine; no pain. Actually, we quite enjoy it. Our brains do not tell us: Look before you… watch. So, we don’t. We don’t consider what we watch or how often we watch because, after all, we like it.
Plus, entertainment is everything.[1] But, is it? Or, should it be? We would do well to consider this question as (likely) the most entertained people in all of history.[2]
What is “entertainment”? What does that word mean? It has been defined in this way: “the action of providing or being provided with amusement or enjoyment.” So, entertainment gives us pleasure, enjoyment, and diversion; especially by a performance of some kind. For instance, I was entertained at NitroCircus when Travis Pastrana did a double backflip on a dirt bike.
To quote someone from a different arena, it would have been fitting for Pastrana to scream out:
“Are you not entertained?! Are you not entertained?! Is this not why you are here?!”
There is a danger that people will die in entertaining us but is there also a danger for us as we are endlessly entertained?
Neil Postman wrote in 1985 about the danger of, as his book title says, Amusing Ourselves to Death, and that was before public internet, let alone social media and the smart phone. It is not an understatement to say that we are likely to amuse ourselves to death. There are serious health risks for us when all we care about is entertainment. There is the further danger that we’re not living and loving as we should. We’re liable to amuse ourselves until death, and never do anything worthwhile with the time we’ve been given.
Tools for Effectiveness
Evernote
I have found Evernote very helpful. It allows you to create shelves, notebooks, and pages so that you can keep various lists and thoughts on any number of topics. It also allows you to tag everything. It has helped me be more organized and it has been very helpful because it is always with me and accessible. Actually, the first draft of this post was written on Evernote over the course of a few days. [free]
Advice: Use Evernote. And take the time to learn from the tutorials. It will be worth it to organize your notes and be able to find and track your thoughts.
Pocket
I have found this app very helpful. You can save articles in Pocket, tag them for quick recall, and even share on social media. My favorite thing about this app is that it will read to me! I can now drive and “read” articles. [free]
Advice: Don’t spend all your time pocketing things, actually read stuff. Second, there’s no way to underline or make notes so screenshot the parts you want to capture and add them Evernote.
in X 