Meta God AI

 Meta God AI

Diego Martín Velázquez Caballero

Contemporary thought, enriched by the recent interventions of Yuval Noah Harari, warns that humanity faces an unprecedented challenge due to the rise of artificial intelligence.

Harari has emphasized that, unlike any previous technology, AI is capable of creating ideas, narratives, and even new cults, displacing human beings from their historical role as the sole generators of cultural meaning.

The Davos forum has validated this view, recognizing that we are not simply facing another production tool, but rather an entity capable of hacking the operating system of our civilization.

From a perspective of responsible foresight, the future should not be interpreted merely as job displacement, but as a profound existential crisis.

Artificial intelligence not only automates tasks, but is also beginning to colonize the realm of the sacred, giving rise to epiphanies and digital utopias that could supplant traditional humanist values. While the private sector pays homage to this new technological deity for its economic efficiency, governments seem incapable of establishing regulatory frameworks to contain what some call a digital Terminator.

The education system faces an absolute crossroads. Institutional paralysis in the face of the speed of these changes suggests that current skills could become obsolete in the face of a geoeconomic landscape that, in its struggle for hegemony between powers like China and the United States, threatens to create a useless class of global proportions.

To mitigate this risk, education must shift toward rescuing the essence of humanity, prioritizing professions that require empathy, ethics, and a physical connection to reality—elements that computing cannot yet authentically replicate.

Responsible foresight demands that humanity not surrender to a destructive technological determinism.

It is not about waiting for a digital blackout, but about implementing public policies that ensure AI functions as a complement to, and not a substitute for, our species.

The risk of descending into technocratic totalitarianism is real, but the capacity to respond lies in our ability to collaborate and reaffirm the sovereignty of human judgment.

Beyond the apocalyptic visions of science fiction, the challenge is to design a global social contract that protects our identity against the advance of this new algorithmic god, ensuring that the future remains for life.

Surveillance technology and government discretion

 

Surveillance technology and government discretion

Diego Martín Velázquez Caballero 

Some seasons of the year correspond to the increase in violence, crime and other social anomies.

In recent weeks, we have been able to see the social levels that barbarism reaches thanks to cameras and spy devices; unfortunately, the absence of the government is also highlighted, at its different levels: local, state and national.

State governments highlight the tax collection that surveillance cameras have earned them; however, with this information, it is also striking that crime increases exponentially, even though the facts can be verified. That is, society can observe the harsh reality thanks to information technologies; but, the government presence is not noted anywhere.

Lynchings, fights, intentional homicides, femicides, traffic accidents, etc., can be seen in all their dimensions; only that is not governing, it may be a contribution to sensationalism, but it does not generate the feeling that the rulers do their job.

Efficiency and managerial criteria predominate in the governments of the Fourth Transformation, everything is recorded, but little is solved.

The budgets for acquiring video surveillance equipment and observation or espionage technologies increase considerably; however, the government only appears when citizens become double captive taxpayers.

If technology fines and governs, perhaps the option of Artificial Intelligence (Skynet) taking control of everything should begin to be established.

Local governments are conditioned to acquire expensive technologies and implement invisible coercive policies, even to the detriment of true, material social security and, above all, authentic well-being.

Progressive governments begin to fire personnel and reduce the number of officials essential to comply with governability.

Indeed, the flag of the new times seems to be self-government, even if that implies a certain state of nature.

The ruler who declared the decrease in crime due to the increase in lynchings may be a prominent candidate for the Nobel Prize.

Surveillance technology has not represented the social welfare that its champions believe; on the contrary, the bizarre figures of the collection only trigger the rumors of corruption and the deficiency of the party in government.

Although they are considered indispensable, technologies do not replace the government or the human condition of public action.

Governments must grow at the level of social demands, but in human resources, not only in patrimonialism and technological facades.