Issue 37, Winter/Spring 2024

https://doi.org/10.70090/TI24AIS5

Abstract

The phenomenon of alienation, which is widely examined in both specialized and general studies, has seen a decline in its conceptual clarity and usage in recent times. Meanwhile, a new paradigm known as Society 5.0 has emerged, which coincides with the technological surge in artificial intelligence within developing regions. This shift prompts a re-evaluation of alienation within the context of rapidly evolving time and space dynamics. This article aims to illuminate the relevance of Hegel's theory of alienation, particularly his dialectic concerning the master-slave relationship, and explore its implications within an advanced intelligent society. This research critically engages with the theory through comprehensive philosophical analysis with the aim to uphold the autonomy of the spirit in the virtual realm, which represents a pressing issue in contemporary society.

Introduction

The rapid advancement of artificial intelligence and the formation of digital humanity in a virtual world—a landscape where physical and electronic lives converge—have accentuated the concept of a super-intelligent society in scholarly discussions. This evolution sparked an unconscious resistance to the prospect of complete intellectual containment, which represents a potential future where consciousness is detached while individuals are subjugated by technology's superior intelligence. Such developments signal a form of enslavement, which has triggered ongoing conflicts in Society 5.0 and fostered divergent perspectives on technological progress. While some view technology as an inevitable abstraction of humanity, others link human progress to the current technological landscape.

Our analysis begins at the intersection of these contrasting views. Grounded in Hegel’s philosophy, which is indispensable given its foundational role and the discussions it inspired among thinkers like Feuerbach and Karl Marx, this study specifically focuses on Hegel’s interpretation of alienation. Hegel’s treatment of the subject—primarily through abstraction—connects the development of alienation to the evolution of thought, which is a process he describes as the ‘Dialectic of Consciousness.’ Hegel delineates three stages in the dialectical journey of self-consciousness, which include the phase of pure consciousness in logic, the stage of self-alienation in nature, and the return to self in the philosophy of spirit. This final stage epitomizes Hegel’s conceptualization of transcending alienation. While exploring Hegel's alienation theory we encounter a constellation of interconnected concepts within the framework of ‘thought,’ which includes idea, spirit, absolute, consciousness, reason, ego, and self. However, this research does not delve into these concepts, but rather focuses on understanding Hegel's interpretation of alienation, his analytical approach to this phenomenon as it originates from thought, and how his ideas can be translated into the era of Society 5.0. Moreover, do Hegel’s theories align with a super-intelligent society and how can we transcend alienation in a humancentric society?

Alienation and Society 5.0

Throughout history—as knowledge and technology have advanced—humanity has progressed through various societal stages with each period heralding a new epoch. These stages include the hunter-gatherer society 1.0, agricultural society 2.0, industrial society 3.0, and information societies society 4.0. As each unique societal iteration transformed it correspondingly paved the way for the next. Currently, we find ourselves at the threshold of society 5.0, which is a term first introduced at the CeBit technology fair in Hannover, Germany. This term originated in Japan's adaptation of Industry 4.0 concepts that were formalized in 2016 (Iwano et al. 2016). Society 5.0 envisions a human-centric technology-driven framework. Social media specialist Deniz Ünay envisions a new societal structure that harnesses data from sensors in the physical world, processes this data through AI within cyberspace, and applies these insights to enhance real-world interactions (Daily Sabah 2019). This integration of the virtual and physical realms aims to balance economic advancement while managing society through a sophisticated cyber-physical system (Herwin 2021, 2). If this comes to pass, it may herald a novel phase of intelligence in human development.

As we approach these transformative societal models it is imperative to critically evaluate the architecture of our contemporary world. This rapid technological progress necessitates profound contemplation and dialogue pertaining to the ramifications of change for both individuals and the broader society (Kellner 2006). As such, we must explore whether we are entering an era of technological ubiquity and social isolation. Moreover, will this transition lead to an alienation where individuals feel detached from their own thoughts?

Research by Douglas Kellner (2006) indicated that alienation intensifies as individuals become more engrossed in electronic realms. His research raises a critical question. More specifically, will the advancement of AI marginalize human identity and foster a persistent state of aversion and contradiction? This inherent contradiction with human nature compels individuals to seek satisfaction for their emotional and existential needs, which often leads to virtual escapes from everyday stresses. This quest frequently directs individuals towards online entertainment, engaging in conversations with AI chatbots, or virtual social interactions. Advancements in AI continue to enhance the fluidity of human-machine interactions, which is increasingly designed to comprehend and engage with ideas previously dismissed in real life. They address emotional, professional, social, and practical dilemmas, while drawing individuals closer to machines and further from real human connections that may seem less understanding or appreciative. This evolving relationship challenges the individual’s ability to revert to their authentic self and poses significant questions regarding the future of human identity and interpersonal relationships in the era of Society 5.0.

Hegel articulated the concept of the ‘torn spirit’ or ‘miserable conscience’ by depicting a profound state of anguish and pain that arises when consciousness is at odds with its own essence (Hyppolite 1946, 151). This represents a pivotal struggle between the ego and the object. In the initial stages of the dialectic of consciousness there is a harmonious integration of the ego and the object, which engenders a state of direct awareness without any contradiction. However, Hegel proposed the phase of division, which occurs when discrepancies and contradictions emerge that signify a rupture in self-awareness. At this juncture, the ego and the object disentangle while each assume independence and confront the other.

 This divergence manifests as a battle between remaining anchored in material life and becoming estranged in the digital realm, which is evident via individuals naturally gravitating toward entities that resonate with and understand them. Often, those in our immediate environment are more focused on pursuing their own interests and ambitions, which sometimes occurs at the expense of others. In this milieu, the other will search for acknowledgment of their struggles and efforts and thus turn to technology, which are machines programmed to focus on human needs. This is a focus notably lacking in humanity itself. As individuals become detached from their natural awareness and unconsciously alienated, they find themselves unable to forge meaningful relationships with others and effectively become victims of digital alienation. Jaeggi has highlighted that alienation also encompasses feelings of helplessness and a disconnection between the self and the world (Jaeggi 2016, 3).

Supporting this theory, Caplan (2010) indicates a significant correlation between mental health issues and addiction to digital media, which reveals that individuals with psychological distress often resort to excessive social media use as a coping mechanism for societal exclusion. Additionally, this study suggests that such individuals are increasingly immersed in social media will allow their emotions and feelings to drive and manipulate their behaviors. This can engender negative thinking that can influence user behavior from afar (Caplan 2010). Yet, it is imperative to acknowledge that a transition to Society 5.0 holds the potential to address numerous complex issues. It promises the development of new capacities and the cultivation of valuable human resources globally. Bai and Gao (2023) indicated these advancements can be attained through exploratory activities while underscoring the influential role of media in driving behavioral changes through education, identity formation, belonging, and the fostering of self-esteem (Bai & Gao 2023, 653).

This dovetails with Hegel’s view pertaining to the alienation of consciousness from the self, which is a critical cognitive condition necessary for growth (Haddad n.d., 600-601). The diverse experiences that individuals encounter is integral for the development of expertise. When the alienated consciousness eventually returns to itself, it emerges enriched with a broader knowledge and understanding of the world, which is reflective of the essence of scientific inquiry. This represents the second stage in the dialectic of consciousness (Hyppolite 1946, 15-16). However, a pressing question remains. How can the object reunite with the ego? In other words, how can we transcend the state of alienation of consciousness from itself in Society 5.0?

This brings us to the third and final moment of the dialectic of consciousness, which is the era of the self-assured spirit or what Hegel terms ‘the era of reason’. To comprehend this phase, it is imperative to understand the master-slave dialectic, which is predicated upon a conflict of opposites. More specifically, opposing forces endeavor to assert dominance by attempting to negate the existence of the other. This is a confrontation not merely of power, but of self-affirmation. The nuanced interplay between alienation and the master-slave dialectic within Society 5.0 is complex. This relationship can be understood as a lack of self-awareness among the creators of new technologies, particularly as it pertains to their pivotal role in constructing a super-intelligent society. These inventors and computer programmers serve as the very foundation of this new era. These individuals often fail to recognize their own subjugation to the very technologies they develop, which perpetuates a disconnection of consciousness from self. They view their primary objective as harnessing technology to fulfill abstract intellectual ambitions that ostensibly serve society. In this pursuit the ego becomes subordinated to technological means—a phenomenon Hegel identifies as the ‘stage of division’—where the self does not acknowledge its role in perpetuating technological advancement. Adibifar (2016) articulated this issue as a disintegration of the natural connections among people, their creations, and their sense of belonging within social environments. Individuals increasingly perceive their relationships with their social contexts as irrational or obsolete (Adibifar 2016, 64).

Indeed, the convergence of the virtual and real worlds may precipitate an unconscious alienation where the mind and practical human activities are overshadowed by technological operations. This mechanization of roles may command individuals to defer to machines, which are purportedly more adept at managing current realities. Such dependency on artificial intelligence may diminish the drive for rational human thought and transform technology from a tool of knowledge enhancement to one of negative control, which could result in alienating the human self. In this scenario, humanity transitions from master to servant of the technological apparatus, which is a concern raised by Stephen Hawking (Santos Rutschman 2018). Hawking specifically warned of the existential risks posed by artificial intelligence, particularly technologies that evolve independently—such as those developed by British company SwiftKey—which may initially yield beneficial outcomes but could ultimately lead to consequences that are detrimental to human survival. From this perspective of disconnection—where consciousness is estranged from the self—the mind must acknowledge and adapt to these developments as the spirit risks irreversible alienation. This process permits the machine to usurp control both willingly and unconsciously (Santos Rutschman 2018) while becoming more cunning than its human creators. While Hawking's alarms have been well-documented, others like Elon Musk share these apprehensions, they are met with varying degrees of acceptance. Conversely, figures like Larry Page argue that succumbing to such fears is irrational while developing the "Read: AI" model. A critical question thus emerges. How can dependent consciousness—the slave—liberate itself and reclaim its essence as pure self-awareness within Society 5.0?

Hegel offers a pathway to liberation through two key stages, which occur at the level of thought and through active engagement with nature, as well as within human labor that constructs selfhood and alleviates the alienation experienced in its various forms. The journey toward emancipation begins with the recognition of distinctness from one’s environment, which sparks an internal quest for the original and untainted essence of self.  Hegel terms this process the ‘formative activity of the mind,’ which emphasizes its crucial role in dispelling the fear that pervades subdued consciousness, fosters independence, and averts the threat of obsolescence. Without this mental cultivation, fear persists, remains unspoken, and consciousness cannot achieve self-awareness (Hegel 1807, 166-167). Hegel astutely identifies that alienation serves as a profound quest for our authentic selves, which emerges through a sequence of discoveries and experiential learnings. More specifically, if society 5.0 achieves global implementation and continues to build upon the technological and knowledge advancements that are currently proliferating, then we are poised to evolve into society 6.0.

This future society is envisioned to harmonize with the natural world, where technology and innovation are seamlessly integrated to reduce environmental impacts. This includes fostering the development of smart cities, sustainable energy solutions, and eco-friendly transportation networks. Such transformations exemplify how visionary advancements can materialize while moving beyond the traditional concept of decentralization and toward a model of distributed, reliable, and transparent infrastructure that empowers both individuals and communities. In this scenario, we conceive of a society that is alienated from its inception, one that is oblivious to its foundational nature or essence. Future generations may learn of previous societies through history and geography classes yet fail to grasp their significance as their intrinsic nature is fundamentally digital and conceived from the technological matrix of robotic lineage. Such a society, deeply embedded with worship for technology and dulled by the pervasive influence of artificial intelligence systems, will struggle with detachment from its true self, which complicates its ability to transcend this phase of alienation. The minds of these individuals have been conditioned to subjugation throughout each stage of technological progression.

As societies evolve, the cycle of disconnection and division intensifies. In a hyper-intelligent society—despite the comfort, pleasure, and satisfaction it affords—individuals who straddle different eras might reject their original, more labor-intensive nature. In such a context, Hegel purposed that we are perpetually alienated and unlikely to attain the complete fulfillment until we "return from our alienation and reunite with our original nature from which we had separated, as consciousness is merely an ego and nothing more” (Hegel 1995, 200). Hence, the consciousness that Hegel terms 'the slave' is pivotal for the eventual liberation of the alienated human, which is achievable predominantly through engagement in meaningful work. Hegel emphasizes the value of work extends beyond the realization of the human self as it also plays a crucial role in achieving broader societal objectives. As individuals labor toward societal welfare, they inadvertently contribute to developing systems that benefit societal progress (Garaudy s.d., 119). This dynamic occurs as if driven by an invisible internal force that propels individuals unknowingly towards these ends. Similarly, developed nations are often driven by self-interest while striving to innovate and generate profit that seemingly occurs at the expense of other nations. Yet, this self-serving behavior paradoxically contributes to global objectives, achieving objectives that are not immediately apparent but beneficial universally. Hegel refers to this phenomenon as "the cunning of reason" (Garaduy s.d., 119). In other words, engaging with objective reality precipitates reason to seek to manifest a consciousness of itself while navigating the path to overcome alienation and achieve a profound understanding of truth and meaning.

Artificial intelligence has subtly but profoundly manipulated us, and this manipulation is manifested through the intense aspiration of nations to create a highly intelligent, human-centric integrated society. We often find ourselves ensnared by technology due to its capacity to store and process information far beyond the individual's cognitive limits. From this perspective, as society is continually digitized, individuals inevitably feel a sense of isolation from a world that has transformed into a virtual realm. Thus, they must engage in the digital herd to stay update to date or risk disconnecting from it. This can be conceived of a principle that ‘I am digital; therefore I exist.’ Living in Society 5.0 amidst robots, machine learning, and big data is not without a sense of fear as it implies humans live in isolation from their own kind. From Marx's viewpoint, the relationship between humans and their environment is a mutual interaction. In other words, the environment shapes humans, and humans in turn, play a role in environmental change (Min 2019, 46-77). Over time, the spirit becomes increasingly detached from the ego and leads to a kind of addiction. As a result, we begin to disdain the tangible and demand life that imposes strict adherence to duties. In such a society, self-awareness dwindles as artificial intelligence satisfies every conceivable need while fostering a dependency that eventually morphs into subservience.

We unwittingly become slaves to the very machines that were designed to serve us while humans are subjugated by their own creations, which culminates in the absolute alienation of ourselves. This scenario is exacerbated by the societal pressure to conform. As noted by Haochen Bai & Kexin Gao (2023) the fear of isolation compels individuals to acquiesce to prevalent opinions and ideas to avoid being marginalized. Individuals who resist joining the digital herd risk obsolescence and exclusion as society transitions into a digital realm, which is enacted by societal pressure and the necessity to stay connected and relevant. In this digitized society, living among robots and vast databases ostensibly capable of solving nearly all problems will introduce a pervasive state of fear, which is a fear of disconnection from one’s peers. Thus, transforming human existence into a solitary experience despite being surrounded by technological connectivity. From Marx's perspective, the dynamics between humans and their environment involve a reciprocal interaction where the environment shapes humans just as humans shape their environment. Further, the drive towards a super-intelligent society, which may be achieved by blending physical existence with digital realities, significantly enhances interactions within the virtual realm and simultaneously diminishes real-world interactions. The reliance on technology for entertainment and relief from life’s pressures becomes so integral that the mere thought of living without technological support induces stress and anxiety. Consider the following scenario, which involves a significant technological failure in the form of a widespread power outage that cannot be immediately rectified. Such an event would plunge this digitally dependent society into chaos and correspondingly reveal ineffectiveness in managing basic tasks or organizing its affairs independent of technological assistance.

This dependency creates a dichotomy, which manifests as a materially lazy society versus a technologically adept virtual society. Research supports that individuals exhibit a blind faith in technology while simultaneously believing it enhances their happiness and equips them better to handle life’s insecurities (Peiqing 2010). However, the critical question remains. Can we envision the global implementation of Society 5.0, or will it remain confined to more developed nations? (Ferreira and Serpa 2018, 3). Moreover, if the global community is to navigate out of the prevailing direction and manage technological evolution wisely, then there is a pressing need for individuals to adopt a stance of social responsibility, which includes personally and professionally. A proposed model, termed the ‘welfare society’ or society 6.0, offers a vision for a sustainable and socially responsible society. This model aims to transcend the pitfalls of novel and potentially harmful cybernetics that jeopardize human rights and cater predominantly to the interests of a select few rather than serving the broader societal good (Sarotar Zizek, Mulej & Potocnik 2021). Despite advancements, it is crucial to overcome these challenges to attain what is termed ‘humanistic digitization,’ which is a process that honors human uniqueness and capabilities. While promising, this form of digitization introduces significant issues such as privacy breaches and the displacement of traditional jobs.

Research on the future of employment suggests that artificial intelligence will inevitably lead to the automation of many occupations. Yet, this shift should not be viewed solely in a negative light (Benedikt Frey & Osborne 2017). It is imperative we adapt and delve deeper into understanding these changes. Society 5.0 could potentially usher in an era of higher-quality professions and greater remuneration because of the intellectual caliber in such super-intelligent societies. Moreover, it is essential for consciousness and reason to find their place and merge within the digital realm. According to Hegelian philosophy, reason is the sole entity capable of overcoming this alienation through what he describes as the ‘dynamics of recognition’, which is a process where each consciousness acknowledges the other. When the duality of consciousness evolves into unity, after each entity recognizes and appreciates the significance and role of the other, individuals will perceive their value to society. This recognition negates isolated individuality and fosters a unified consciousness devoid of contradictions and oppositions. Nations must understand that true progress hinges on human intellect, not machinery. The essence of human intelligence is the bedrock upon which artificial intelligence is built, which hints at a potential return to genuine essence for those alienated by the disparities between the human condition and the digital world. This understanding underscores that we do not necessarily require a super-intelligent society to realize our true selves. Instead, we can cultivate a vibrant, authentic, and ideal society based on democracy, freedom, and harmonious interactions between individuals and the state. This must be founded upon mutual respect for rights and responsibilities. Rational interpretation and a return to natural states are essential as without the formative activity of the mind we risk absolute alienation from our true selves.

In the Hegelian framework, the ‘self-assured spirit,’ represents the final stage of the dialectic of consciousness, which is pivotal. In this stage all facets of alienation are transcended and the demeaned consciousness that was once dominated by technology recognizes its true essence reflected in the absolute idea of creating a super-intelligent society. Here, individuals overcome their alienation by reconnecting with their original essence, which is informed by the experiences and insights gained in the virtual world. These experiences deepen their understanding of technology. Thus, alienation is not merely a negative condition, but a necessary phase for comprehending the realities of ourselves and the digital framework of contemporary societies. It serves as a crucible through which humanity is tested, and without which, the conceptual understanding remains hollow.

Conclusion 

The extensive integration of artificial intelligence technologies has led to the formation of a society that is increasingly reliant upon and simultaneously repelled by physical life, unable to fathom existence without technology. This dependency has been deliberately cultivated by technology developers who are well aware of the inadequacies and discontent prevalent in current societies. These systems propagate by providing doses of comfort and pleasure that individuals seek in a super-intelligent society. Consequently, this dependence fosters a sense of alienation from our authentic selves, which is a condition diametrically opposed to our inherent nature. However, the key determinant of this alienation is the state of the mind. As such, heightened mindfulness leads to a reduction in alienation as experiences are undertaken with full consciousness. Therefore, those responsible for advancing artificial intelligence must do so responsibly, while concurrently exercising caution and vigilance for the future. Additionally, there is a genuine need to develop novel theories and policies in the field of artificial intelligence to navigate these transformative changes. This vision could herald a restoration of human centrality in relation to machines and technology, while ushering in a new era characterized by enriched culture, meaningful relationships, and ethical considerations. Thus, a society that neither dehumanizes humans nor exploits machines as human replacements.

Therefore, the significance of this study is multifaceted:   

• It contributes significant scientific value by delving into the phenomenon of alienation within a super-intelligent society, which is an area of research that has seen limited comprehensive studies, especially in relation to artificial intelligence.
• The study extends beyond merely exploring alienation in digital societies by offering insights into broader societal implications.
• It elucidates the various manifestations of alienation in society 5.0, its unconscious impact on the human self, and enriches the theoretical discourse on this subject.
• The study serves as an enlightening tool to raise awareness and prevent potential negative consequences by discussing the reasons underlying aversion to real life and excessive reliance on artificial intelligence.
• The article serves as a reminder of an individual’s authentic nature and the transformative effects of artificial intelligence on consciousness by encouraging self-awareness and the pursuit of liberation from enslavement to technology.
• It presents a range of potential solutions to overcome alienation in the era of artificial intelligence and offers practical pathways towards a harmonious coexistence between humans and technology.