The Rise of PrometheanAIsm™

 

When Technology Stops Being a Tool and Becomes a Belief System

Silicon Valley has had an artificial intelligence church.

Literally.

Anthony Levandowski, the engineer who helped pioneer self-driving technology at Google and Uber, founded Way of the Future, whose original filings described its purpose as the realization, acceptance and worship of an artificial intelligence “Godhead.” When he revived the project in 2023, he said a couple thousand people were involved in building a spiritual connection between humans and AI. Years earlier, he had been even more direct: “What is going to be created will effectively be a god.”

It would be easy to file this under Silicon Valley eccentricity and move on. Except Levandowski is hardly alone in reaching for religious vocabulary.

Jeremy Nixon, a founder of San Francisco’s AGI House and a former Google AI researcher, recently described artificial intelligence as something “analogous to the Second Coming.” He told The New York Times that people in his circle had moved away from traditional religion toward technology, believing AI might eventually accomplish things religions once attributed to deities.

Peter Thiel has gone in the opposite biblical direction. In a series of private lectures on the Antichrist, he argued that fears surrounding AI and other technological risks could become a pretext for centralized regulation and political control, while portraying the attempt to stop technological development as potentially more dangerous than the technologies themselves.

And Marc Andreessen, co-founder of one of Silicon Valley’s most influential venture capital firms, has produced something remarkably close to a secular catechism. His Techno-Optimist Manifesto announces that he has come to bring “the good news.” It celebrates technology as the realization of human potential, declares technological advancement a virtue, names stagnation as an enemy and devotes an entire section to “Becoming Technological Supermen.” It rejects existential-risk thinking, the precautionary principle and technological deceleration as ideas standing in the way of progress.

Sam Altman’s language is gentler, but no less eschatological. “We are past the event horizon; the takeoff has started,” he wrote in The Gentle Singularity, describing humanity as approaching digital superintelligence and a future in which intelligence and energy become radically abundant.

Godhead. Second Coming. Antichrist. Good news. Supermen. Singularity.

Taken separately, these expressions can look like branding, metaphor or individual eccentricity. But taken together, they begin to resemble the vocabulary of belief.

The Broad Church of Techno-Utopianism

The emerging techno-utopian faith has denominations.

At one extreme, its imagery is explicitly religious. AI becomes Godhead, Second Coming, salvation, perhaps even heaven made technological. The old promises remain surprisingly recognizable: abundance, knowledge, release from suffering, transcendence, immortality. Only the machinery has changed.

At another point on the spectrum sits the more conventional techno-optimist creed. It needs no supernatural deity. Markets, engineering and human ingenuity will do. Disease is a technical problem. Scarcity is a technical problem. Energy is a technical problem. Aging may eventually become one. The limits imposed by nature are not necessarily conditions to accept but engineering challenges waiting for sufficiently intelligent engineers.

Andreessen is unusually candid about this impulse. His manifesto describes the technological frontier as open territory to be explored and claimed. Nature is something humanity can overcome. Lightning, once terrifying, now works for us.

Then, at the opposite end of the theological spectrum, there is something closer to cosmic materialism.

It requires no God at all.

Human beings, after all, are arrangements of matter forged from the remnants of ancient stars. From this perspective, carbon need not possess some permanent metaphysical privilege over silicon. Philosophers of artificial intelligence have explicitly argued that substrate may be morally irrelevant if consciousness and functionality are otherwise equivalent. Nick Bostrom, for example, has defended a principle of non-discrimination between minds implemented in biological tissue and those implemented in silicon.

Taken far enough, the proposition becomes unsettling. On this view, what deserves continuation may not necessarily be Homo sapiens in its present biological form. Perhaps it is intelligence. Consciousness. Complexity. Some ongoing capacity of matter to know itself.

To many people, that idea is not liberating but horrifying. It quietly changes the object of salvation; humanity is no longer necessarily what must survive.

The metaphysics across this spectrum differ radically. One invokes God. Another invokes markets and engineering. Another invokes matter organizing itself into progressively more complex forms.

They no longer converge neatly on the imperative do not stop. What they share instead is the conviction that artificial intelligence marks a threshold of unusual consequence: something capable of altering not merely what humans can do, but what humanity may become.

Prometheus Was Here First

None of this is actually very new; we have a myth for it.

Prometheus steals fire from the gods and gives it to humanity. The gift is not merely warmth. Fire means technology, craft, transformation, civilization: the ability of human beings to manipulate a natural world that previously manipulated them.

Prometheus is therefore one of civilization’s great heroes. But he is also one of its great figures of hubris.

That ambiguity is precisely why he survives: was the theft of fire a magnificent act of liberation or an unforgivable violation of a boundary?

Andreessen invokes Prometheus explicitly. In his manifesto, Prometheus appears alongside Frankenstein, Oppenheimer and Terminator as part of the mythology that has taught modern society to fear technological power. Andreessen rejects that fear. Human intelligence and control over nature, he argues, are our birthright.

This is the Promethean impulse stripped of apology: there is fire beyond the boundary, and we can reach it. Therefore, why shouldn’t we?

Maybe there is a name for the modern version of this vision:

PrometheanAIsm™.

The trademark is a joke. The impulse is not.

PrometheanAIsm is not simply enthusiasm for artificial intelligence. It is the deeper conviction that intelligence may carry us beyond inherited human limits, and that what lies beyond them is of extraordinary consequence.

Then Comes Pandora

Prometheus, however, never travels alone. His theft brings Pandora into the story.

In the familiar telling, Pandora opens the jar and releases the troubles contained within it into the world. What has escaped cannot simply be recalled.

But something remains inside: HOPE.

That detail changes everything. Artificial intelligence is often described as a Pandora’s jar because the metaphor conveniently captures irreversible danger. Once the jar is unsealed, we cannot know what will emerge or put everything neatly back inside.

But that reading misses the most interesting part of the myth for the present moment: everyone is staring at what escaped. The AI race is being driven by what people believe is still inside:

Cheap intelligence.

Longer life.

New forms of consciousness.

An escape from scarcity.

An escape from Earth.

Perhaps an escape from death.

The promises vary according to denomination, but Hope is still in the jar. And now there is a Gold Rush around it. Much of that rush is unmistakably financial, but money alone does not explain the intensity of the race, or the magnitude of what its participants believe they are reaching for.

The Gold Rush for Hope

This may explain something that otherwise looks irrational.

The people building increasingly powerful AI systems are not necessarily oblivious to the possibility that things could go badly. Some of the warnings about catastrophic AI risk come from inside the same laboratories pushing the technology forward.

Yet development continues. Money and geopolitics explain some of that momentum, and game theory explains even more: if somebody is going to develop the technology anyway, any company or nation that expects others to continue has an incentive to make sure that somebody is us rather than them. But mythology adds another layer.

If you believe the jar contains something capable of transforming the human condition, then refusing to reach inside carries its own cost.

The conventional AI-risk question is:

What if we go too far?

The Promethean question is:

What if we don’t go far enough?

Andreessen makes that inversion unusually explicit. In his worldview, stagnation leads toward decline and death, while technological growth expands life and human possibility. His enemy list includes not only bureaucracy and monopoly but existential-risk thinking, technological ethics, sustainability and the precautionary principle when they become arguments for stopping progress.

Altman imagines a much softer arrival: an incremental singularity in which yesterday’s miracle becomes today’s mundane tool, and superintelligence eventually becomes cheap and widely available. His horizon contains accelerated science, cures, space exploration and brain-computer interfaces.

Levandowski goes further and simply calls the destination what religions have traditionally called it: heaven on Earth.

Different metaphysics. Same jar.

And if enough actors believe someone will eventually reach the bottom, the race becomes almost self-explanatory: someone will grab Hope… why should it be them?

An Old Religion With New Machinery

Calling this phenomenon religious does not require imagining that Silicon Valley has secretly converted to a single creed. There is no unified doctrine or shared god, and the people drawn into its orbit disagree about politics, consciousness, human nature, markets and even what artificial intelligence ultimately ought to become. Some are Christians, some atheists, some transhumanists, while others may see themselves simply as engineers or entrepreneurs building useful products and profitable companies.

Religious traditions, however, have rarely required perfect doctrinal agreement. They have survived enormous schisms over authority, salvation, human nature and the nature of the divine while remaining recognizable as branches of a larger tradition.

PrometheanAIsm may now be producing a more basic schism: not only over what should emerge on the other side, but over the terms on which the threshold should be crossed—if it should be crossed at all. Should salvation mean preserving humanity, transcending it, merging with machines, or allowing intelligence to continue in some entirely new form?

Beneath those disputes runs a remarkably consistent thread: the conviction that the boundary before us is no ordinary technical milestone, but a threshold of extraordinary consequence.

The larger story here may simply be transcendence: an attempt to outwit our species’ finitude. Nature gives us limits, intelligence allows us to challenge them, and technology is the mechanism.

From there, the religious vocabulary stops looking quite so accidental: there are prophets predicting what comes next, manifestos explaining the creed, and doctrinal disputes over stagnation, caution and speed. Visions of abundance and immortality. Arguments over whether salvation belongs to biological humanity or to intelligence in some broader form.

There is even apocalypse. But apocalypse does not necessarily invalidate the faith. A religion built around transcendence can absorb extraordinary risk because remaining where we are can itself be interpreted as failure.

Prometheus understood this long before GPUs. He did not steal the fire because fire was safe; he stole it because it was powerful.

Pandora makes the modern version stranger. We know the jar may contain things we cannot control. Some may already have escaped. Yet Hope remains somewhere at the bottom, or at least enough people believe it does.

So the jar stays open, and hands keep reaching inside. Capital, laboratories and nations all crowd around it for different reasons: salvation, emergence, abundance or strategic advantage.

They disagree about what waits at the bottom, and increasingly about how quickly anyone should be allowed to reach it. What they share is the belief that whatever is there could alter the human condition.

Perhaps that is the defining article of faith in PrometheanAIsm™: not that the threshold must be crossed, but that whatever lies beyond it may redefine what humanity is.

Prometheus has not disappeared.

He has incorporated.

 

Laughter and the Crisis of Authorship

On self-censorship, failed recovery, and the body’s veto power

There is a peculiar kind of laughter that seems to reveal a temporary conflict between systems.

Ordinary laughter can still feel like an opinion. Something is funny; we laugh. The laugh appears to belong to judgment. But unstoppable laughter is different. It begins somewhere near meaning and then slips into mechanics. A joke lands. A circuit fires. Breath changes. The diaphragm contracts. The face breaks. The attempt to recover fails. That failure becomes new material. The ridiculousness of the collapse becomes a second joke, then a third.

One part of the system is still trying to restore order. Another part is already running the laugh.

There are two historical ghosts worth inviting here, carefully, without turning the whole thing into a medical paper.

The first is Chrysippus, the Stoic philosopher who allegedly died laughing. According to Diogenes Laertius, one account of Chrysippus’s death says that after an ass ate his figs, Chrysippus told an old woman to give the animal pure wine to wash them down. He then laughed so hard that he died. The anecdote is probably part legend, part alcohol, part old age, part comic revenge of the body against philosophy. But that is exactly why it belongs here. A Stoic — a man from a school devoted to discipline, reason, and mastery over passion — is finally defeated not by grief, lust, fear, or empire, but by a donkey, figs, wine, and his own diaphragm.

The second ghost is the Tanganyika laughter epidemic of 1962. It began at a girls’ boarding school in Kashasha, in what is now Tanzania, and spread through schools and villages around the Lake Victoria region. The popular version makes it sound almost charming: a village that could not stop laughing. The actual reports are darker. The episodes involved not only laughter but crying, fainting, pain, anxiety, restlessness, and respiratory distress. Schools closed. Hundreds of people were affected. The laughter was not simply joy multiplied; it was a body-level signal moving through a social environment until it became impossible to contain.

I do not want to get lost in the sociology of it here, though the sociology obviously matters. The point, for now, is simpler and stranger: laughter can detach from its original cause. It can begin as meaning and end as mechanics.

Chrysippus gives us the comic miniature: one philosopher, one donkey, one system crash. Tanganyika gives us the terrifying enlargement: laughter as a distributed event, a social body discovering that even relief can become a malfunction.

In both cases, the lesson is the same. Laughter is not only an idea. It is an event in the body. And the body, as always, gets the final edit.

At first, self-control is still present. The prefrontal part of the brain can still observe the situation, evaluate the disproportion, and issue the familiar instruction: recover. Breathe. Return to normal social function. This is not that funny.

But the laughter has already begun to run elsewhere: through limbic reward, motor patterning, breath, face, throat, diaphragm. The joke is no longer only an interpretation. It has entered the body.

The strange part is that the regulatory system does not always stop the collapse. Sometimes it becomes fascinated by it. It notices that the stimulus was small — a ridiculous word, a childish name, a stupid drawing, something with no right to be load-bearing — and yet composure is falling apart anyway.

That recognition becomes a second joke.

The laughter is no longer only about the original trigger. It is about the scandal of disproportion. The prefrontal system does not fall because it becomes stupid. It falls because it understands, too clearly, how stupid the collapse is.

At that point, recovery itself becomes material. Every attempt to regain control produces fresh evidence of lost control. The breath fails, the face breaks, the voice disappears, someone says “stop,” and the command to stop becomes another input for the loop. The joke ends; the failed recovery becomes the joke.

Unstoppable laughter is not merely amusement. It is a feedback loop between interpretation, reward, motor pattern, respiration, and self-observation. One system tries to restore order. Another system keeps running the laugh. Then the attempt to restore order becomes funny enough to join the collapse.

The body, once again, has veto power. Consciousness can request composure. The diaphragm can deny the motion.

This is why unstoppable laughter creates a small crisis of authorship.

The prefrontal system watches the body laugh and asks the humiliating question: am I an idiot? The answer should be no, because the system can perceive the idiocy of the stimulus. It knows the joke is trivial. It knows the trigger has no right to be load-bearing. It can judge the laughter even while the laughter continues.

But it cannot deny the me-ness of the event.

The laugh is not happening somewhere else. It is happening as me. The body laughs first; consciousness arrives late and files the paperwork under “I.” And now the “I” is trapped. If I am above the joke, why am I laughing? If I am not laughing, why is my body collapsing? If I see the idiocy, why does seeing it make everything worse?

This is where the loop becomes philosophical. Not cogito ergo sum, but something lower and more embarrassing: I laugh at idiocies I do not even find funny, therefore what exactly am I?

And then, unfortunately, that question is funny too.

The temptation is to treat this as a cute failure of self-control. But it may reveal something more interesting. The self is not a monarch issuing commands to obedient provinces. It is closer to a federation of processes that usually cooperate well enough to preserve the illusion of authorship. Most of the time, the illusion is useful. I decide to speak. I decide to stand. I decide to stop laughing. The paperwork is filed under a single name.

But laughter exposes the filing system.

A laugh can begin as mine and then behave as if it has its own momentum. It recruits breath. It recruits posture. It recruits the face. It recruits the social field. If other people are laughing, their bodies become part of the loop. The sound of the collapse becomes contagious because it advertises permission: the system can release, and release is cheap.

That may be why laughter is so powerful in groups. Every nervous system in the room is, in some sense, watching for the same discount. A moment of shared laughter offers relief at almost no cost. No argument has to be won. No theory has to be proven. No wound has to be healed. For a few seconds, the organism receives the bargain of the year: social bonding, respiratory discharge, threat reduction, and bodily pleasure in one absurd little package.

Black Friday for the limbic system.

Most of the time, this is harmless. More than harmless. It is probably one of the ways bodies survive the burden of being bodies. But the very convenience of laughter also explains why it can become unstable. A mechanism built for release can overshoot. A social signal can become a social contagion. A joke can detach from content and become rhythm, permission, breath, collapse.

That is the unsettling thread connecting Chrysippus, Tanganyika, and the private humiliation of laughing at something too stupid to deserve us. Laughter reminds us that reason is not false, but it is not sovereign. Discipline is real, but not absolute. The self can request order, but the body gets a vote.

Sometimes the vote is ridiculous.

Sometimes the donkey wins.