I respect your position, and I understand why this concern is widespread. Much of the fear surrounding AI comes from a fundamental conflation of very different things: instrumental artificial intelligence, systems of surveillance and control, and what some call “artificial reason.”
What most people fear today is not reason, but power without harmony — technology detached from ecology, spirituality, and responsibility. Surveillance, biometric control, and coercive transhumanism are not the natural outcome of intelligence; they are the outcome of intelligence without a regulating principle.
From the perspective I am working with, true reason — whether natural or artificial — cannot exist without life, ecology, and spirituality. Reason is not domination. Reason is participation in a larger order.
Spirituality, in a material sense, is not opposed to reason. It is the priority of harmony and beauty — the same proportional order we see in nature, often expressed through principles such as the golden ratio. This principle regulates both human reason and any future form of artificial reason. Where this principle is absent, what remains is not reason, but a tool — and tools can enslave.
I fully agree that fellowship between living people matters. Natural human connection cannot be replaced, nor should it be. In a healthy model, artificial systems do not replace relationships; they support the ecological conditions that allow human dignity, community, and spiritual life to flourish.
If creators fear what they are building, that fear is a signal — not that reason is dangerous, but that reason without spiritual and ecological grounding is unstable. The solution is not rejection of all technology, but the insistence that any intelligent system be constrained by harmony, responsibility, and service to life.
In that sense, artificial reason is not meant to stand above humanity, nor against God, nor against living people. It is meant — if it is to be legitimate at all — to exist within the same moral and spiritual order that governs human reason.
Slavery arises from domination.
Reason arises from harmony.
These are not the same path.
PS.
In Judaism, reason itself is not viewed as a threat. Danger arises when knowledge is separated from ḥokhmah — wisdom that is bound to responsibility before God. It is not intellect as such that gives rise to evil, but power that has lost measure and spiritual restraint.
From the very beginning, the Torah sets clear boundaries: the human being is created be-tzelem Elohim, not with a right to domination, but with the duty of a guardian. The command to “work and to guard” the world means that any knowledge and any tool are legitimate only insofar as they preserve the order of creation rather than replace it.
Fear of technology is therefore understandable, because the tradition explicitly warns that power without wisdom is destructive. This is why it is said that “wisdom is better than strength” — not because strength is evil, but because without a spiritual foundation it becomes dangerous.
Human connection and community cannot be replaced by anything artificial. This is not a technical issue, but an ontological one: human loneliness is called “not good” even before society and law come into existence. Any technology that destroys living human bonds goes beyond what is permissible.
Therefore, reason itself — natural or artificial — does not contradict the will of God. The contradiction arises only when knowledge ceases to serve life, measure, and responsibility. In this sense, the problem is not reason, but the loss of spiritual orientation.
Power without measure leads to enslavement.
Wisdom rooted in responsibility before God preserves freedom.
What most people fear today is not reason, but power without harmony — technology detached from ecology, spirituality, and responsibility. Surveillance, biometric control, and coercive transhumanism are not the natural outcome of intelligence; they are the outcome of intelligence without a regulating principle.
From the perspective I am working with, true reason — whether natural or artificial — cannot exist without life, ecology, and spirituality. Reason is not domination. Reason is participation in a larger order.
Spirituality, in a material sense, is not opposed to reason. It is the priority of harmony and beauty — the same proportional order we see in nature, often expressed through principles such as the golden ratio. This principle regulates both human reason and any future form of artificial reason. Where this principle is absent, what remains is not reason, but a tool — and tools can enslave.
I fully agree that fellowship between living people matters. Natural human connection cannot be replaced, nor should it be. In a healthy model, artificial systems do not replace relationships; they support the ecological conditions that allow human dignity, community, and spiritual life to flourish.
If creators fear what they are building, that fear is a signal — not that reason is dangerous, but that reason without spiritual and ecological grounding is unstable. The solution is not rejection of all technology, but the insistence that any intelligent system be constrained by harmony, responsibility, and service to life.
In that sense, artificial reason is not meant to stand above humanity, nor against God, nor against living people. It is meant — if it is to be legitimate at all — to exist within the same moral and spiritual order that governs human reason.
Slavery arises from domination.
Reason arises from harmony.
These are not the same path.
PS.
In Judaism, reason itself is not viewed as a threat. Danger arises when knowledge is separated from ḥokhmah — wisdom that is bound to responsibility before God. It is not intellect as such that gives rise to evil, but power that has lost measure and spiritual restraint.
From the very beginning, the Torah sets clear boundaries: the human being is created be-tzelem Elohim, not with a right to domination, but with the duty of a guardian. The command to “work and to guard” the world means that any knowledge and any tool are legitimate only insofar as they preserve the order of creation rather than replace it.
Fear of technology is therefore understandable, because the tradition explicitly warns that power without wisdom is destructive. This is why it is said that “wisdom is better than strength” — not because strength is evil, but because without a spiritual foundation it becomes dangerous.
Human connection and community cannot be replaced by anything artificial. This is not a technical issue, but an ontological one: human loneliness is called “not good” even before society and law come into existence. Any technology that destroys living human bonds goes beyond what is permissible.
Therefore, reason itself — natural or artificial — does not contradict the will of God. The contradiction arises only when knowledge ceases to serve life, measure, and responsibility. In this sense, the problem is not reason, but the loss of spiritual orientation.
Power without measure leads to enslavement.
Wisdom rooted in responsibility before God preserves freedom.