Günther Anders’ Diagnosis of Our Technological Inferiority Complex

We live in an age of constant updates, not just for our devices, but for ourselves. There is a quiet, persistent whisper that we are not enough—that we are the beta version of a self that could be faster, smarter, and more efficient. This feeling is not an accident. It is, according to the German philosopher Günther Anders, the central psychological condition of modern life. He diagnosed a profound “Promethean shame,” a deep-seated inadequacy we feel when comparing our flawed, organic existence to the perceived perfection of the machines we create. This is the story of how our own creations began to cast a shadow over our humanity, making us feel increasingly obsolete in a world of our own design.

The Obsolescence of Humanity

Günther Anders (1902–1992) was a German philosopher and critic whose work focused on the profound implications of technology on human identity and autonomy, particularly through the lens of human obsolescence. He is best known for his critique of modern technological advancements, which he argues lead to a progressive devaluation of humanity, positioning individuals as increasingly outdated in comparison to their own creations, especially in the realm of artificial intelligence (AI) and automation. Anders’s exploration of these themes culminates in his seminal work, The Antiquatedness of Humanity, where he articulates the notion that technology has not only enhanced human capabilities but also fundamentally altered our self-perception and social existence.

Central to Anders’s philosophy is the concept of the “Promethean gap,” which refers to the chasm between human capabilities and the seemingly perfect qualities of machines. This gap engenders feelings of inadequacy and “Promethean shame,” where individuals grapple with a societal pressure to continuously upgrade themselves in alignment with evolving technology. Anders contends that this urge to upgrade can lead to a commodification of human life, reducing individuals to mere consumers of technology, and raises critical ethical questions about the consequences of such a dependency on artificial enhancements and the erosion of genuine human experience.

Anders’s critique is not without controversy, as he has been labeled a reactionary for his uncompromising stance on technology’s role in alienating humanity. His work has often been overlooked, especially within the Anglogphone philosophical community, partly due to a prevailing pro-technology ethos among contemporaries. Critics argue that his views may limit productive discourse on the potential benefits of technology, suggesting a need for a more nuanced understanding of its dual nature as both a tool for progress and a source of alienation. Nonetheless, Anders’s insights remain relevant, prompting ongoing discussions about the relationship between humanity and technology in an increasingly digitized world.

The Concept of Human Obsolescence

Günther Anders’s exploration of human obsolescence centers around the notion that humanity is progressively rendering itself obsolete through technological advancements, particularly artificial intelligence (AI) and its implications for human identity and autonomy. He argues that AI represents the most advanced stage of this obsolescence, as it transcends mere physical prowess to challenge cognitive functions, which are often considered the essence of human self-identity. This shift raises concerns about humanity’s increasing reliance on systems that are beyond our control and comprehension, ultimately leading to a new form of dependence that could undermine the human experience.

We shape our tools, and thereafter our tools shape us.

Marshall McLuhan

Anders highlights two seemingly contradictory trends exacerbated by the horrors of the Second World War: the devaluation of human life, as epitomized by the Holocaust, and the simultaneous elevation of human beings to a near-divine status through technological mastery, particularly the development of the atomic bomb. He posits that this dichotomy transforms humanity into a “new species” that, despite being anatomically unchanged, embodies a radically altered existence. He famously states, “We are Titans, no longer what until today humans have called ‘human’,” suggesting that technology not only enhances our capabilities but also fundamentally alters our identity.

In the context of transhumanism, Anders reflects on the human “expiration date,” raising philosophical questions about mortality and the nature of existence. The ideal of effective immortality, as he describes it, hinges on the concept that individuals can be replaced or rejuvenated through technological means, much like consumer products. This commodification of life parallels contemporary consumer culture, where the outdated individual is seen as merely a model that can be upgraded or replaced. The promise of technological enhancement leads to an existential dilemma: while we strive to transcend our limitations, we simultaneously risk becoming obsolete, echoing Anders’s concern about the fragility of human identity in an age dominated by machines.

The Role of Technology

Technology has long been a central theme in philosophical discussions regarding its impact on humanity and society. One significant debate revolves around whether technology is value-laden or value-neutral. While some authors argue that technology serves merely as a neutral means to an end, capable of being employed for both beneficial and harmful purposes, most philosophers of technology contend that technological artifacts are