In the frantic race to build ‘ethical AI,’ we are haunted by a single, seductive promise: that goodness can be engineered, that morality can be reduced to an algorithm, and that a machine can be taught to care. But what if this entire project is built on a catastrophic misunderstanding of what it means to be good? The French philosopher Emmanuel Levinas offers a chilling and profound counter-narrative, a warning that our technological ambition has blinded us to the true source of ethics. For Levinas, goodness is not a problem to be solved by code, but a terrifying, infinite demand that erupts from the vulnerable, physical presence of another human being—a demand that a disembodied intelligence can never truly answer.
Emmanuel Levinas
Emmanuel Levinas (1906–1995) was a French philosopher known for his significant contributions to ethics and phenomenology, particularly through his exploration of the nature of human relationships and the concept of the Other. His philosophy is heavily influenced by existentialism and phenomenology, drawing on the works of predecessors such as Edmund Husserl and Martin Heidegger, yet he diverges from them by critiquing the totalizing tendencies of Western philosophy.
Philosophical Contributions
Levinas’s seminal work, “Totality and Infinity,” published in 1961, addresses the ethical implications of encountering the Other. He posits that traditional Western philosophical methods often reduce the Other to mere sameness, thereby failing to recognize the unique and infinite nature of individuals. Levinas argues that this tendency is rooted in a totalitarian inclination within philosophical thought, which prioritizes self-preservation and ego-centered enjoyment over genuine ethical engagement with others. His concept of the “face-to-face” encounter emphasizes the ethical responsibility that arises when one comes into contact with another human being, urging a shift towards a relational understanding of existence.
