ableism

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ChatGPT is Actively Marketing to Students During University Finals Season

It’s really disheartening and honestly kind of telling that in spite of everything, ChatGPT is actively marketing itself to students in the run-up to college finals season.

We’ve talked many (many) times before about the kinds of harm that can come from giving over too much epistemic and heuristic authority over to systems built by people who have repeatedly, doggedly proven that they will a) buy into their own hype and b) refuse to ever question their own biases and hubris. But additionally, there’s been at least two papers in the past few months alone, and more in the last two years (1, 2, 3), demonstrating that over-reliance on “AI” tools diminishes critical thinking capacity and prevents students from building the kinds of foundational skills which allow them to learn more complex concepts, adapt to novel situations, and grow into experts.

Screenshot of ChatpGPT page:ChaptGPT Promo: 2 months free for students ChatGPT Plus is now free for college students through May Offer valid for students in the US and Canada [Buttons reading "Claim offer" and "learn more" An image of a pencil scrawling a scribbly and looping line] ChatGPT Plus is here to help you through finals

Screenshot of ChatGPT[.]com/students showing an introductory offer for college students during finals; captured 04/04/2025

That lack of expertise and capacity has a direct impact on people’s ability to discern facts, produce knowledge, and even participate in civic/public life. The diminishment of critical thinking skills makes people more susceptible to propaganda and other forms of dis- and misinformation— problems which, themselves, are already being exacerbated by the proliferation of “Generative AI” text and image systems and people not fulling understanding them for the bullshit engines they are.

The abovementioned susceptibility allows authoritarian-minded individuals and groups to thus further degrade belief in shared knowledge and consensus reality and to erode trust in expertise, thus exacerbating and worsening the next turn on the cycle when it starts all over again.

All of this creates the very conditions by which authoritarians seek to cement their control: by undercutting the individual tools and social mechanisms which can empower the populace to understand and challenge the kinds of damage dictators, theocrats, fascists, and kleptocrats seek to do on the path to enriching themselves and consolidating power.

And here’s OpenAI flagrantly encouraging said over-reliance. The original post on linkedIn even has an image of someone prompting ChatGPT to guide them on “mastering [a] calc 101 syllabus in two weeks.” So that’s nice.

No wait; the other thing… Terrible. It’s terrible.

View Kate Rouch’s graphic linkKate RouchKate Rouch • 3rd+Premium • 3rd+ Chief Marketing Officer at OpenAI.Chief Marketing Officer at OpenAI. 21h • Edited • 21 hours ago • Edited • Visible to anyone on or off LinkedIn ChatGPT Plus is free during finals! We can’t achieve our mission without empowering young people to use AI. Fittingly, today we launched our first scaled marketing campaign. The campaign shows students different ways to take advantage of ChatGPT as they study, work out, try to land jobs, and plan their summers. It also offers ChatGPT Plus’s more advanced capabilities to students for free through their finals. You’ll see creative on billboards, digital ads, podcasts, and more throughout the coming weeks. We hope you learn something useful! If you’re a college student in the US or Canada, you can claim the offer at www.chatgpt.com/students

Screenshot of a linkedIn post from OpenAI’s chief marketing officer. Captured 04/04/2025

Understand this. Push back against it. Reject its wholesale uncritical adoption and proliferation. Demand a more critical and nuanced stance on “AI” from yourself, from your representatives at every level, and from every company seeking to shove this technology down our throats.

Audio, Slides, and Transcript for my 2024 SEAC Keynote

Back in October, I was the keynote speaker for the Society for Ethics Across the Curriculum‘s 25th annual conference. My talk was titled “On Truth, Values, Knowledge, and Democracy in the Age of Generative ‘AI,’” and it touched on a lot of things that I’ve been talking and writing about for a while (in fact, maybe the title is familiar?), but especially in the past couple of years. Covered deepfakes, misinformation, disinformation, the social construction of knowledge, artifacts, and consensus reality, and more. And I know it’s been a while since the talk, but it’s not like these things have gotten any less pertinent, these past months.

As a heads-up, I didn’t record the Q&A because I didn’t get the audience’s permission ahead of time, and considering how much of this is about consent, that’d be a little weird, yeah? Anyway, it was in the Q&A section where we got deep into the environmental concerns of water and power use, including ways to use those facts to get through to students who possibly don’t care about some of the other elements. There were a honestly a lot of really trenchant questions from this group, and I was extremely glad to meet and think with them. Really hoping to do so more in the future, too.

A Black man with natural hair shaved on the sides & long in the center, grey square-frame glasses, wearing a silver grey suit jacket, a grey dress shirt with a red and black Paisley tie, and a black N95 medical mask stands on a stage behind a lectern and in front of a large screen showing a slide containing the words On Truth, Values, Knowledge,and Democracy in the Age of Generative “AI”Dr. Damien Patrick Williams Assistant Professor of Philosophy Assistant Professor of Data Science University of North Carolina at Charlotte, and an image of the same man, unmasked, with a beard, wearing a silver-grey pinstriped waistcoat & a dark grey shirt w/ a purple paisley tie in which bookshelves filled w/ books & framed degrees are visible in the background

Me at the SEAC conference; photo taken by Jason Robert (see alt text for further detailed description).

Below, you’ll find the audio, the slides, and the lightly edited transcript (so please forgive any typos and grammatical weirdnesses). All things being equal, a goodly portion of the concepts in this should also be getting worked into a longer paper coming out in 2025.

Hope you dig it.

Until Next Time.

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Appendix A: An Imagined and Incomplete Conversation about “Consciousness” and “AI,” Across Time

Every so often, I think about the fact of one of the best things my advisor and committee members let me write and include in my actual doctoral dissertation, and I smile a bit, and since I keep wanting to share it out into the world, I figured I should put it somewhere more accessible.

So with all of that said, we now rejoin An Imagined and Incomplete Conversation about “Consciousness” and “AI,” Across Time, already (still, seemingly unendingly) in progress:

René Descartes (1637):
The physical and the mental have nothing to do with each other. Mind/soul is the only real part of a person.

Norbert Wiener (1948):
I don’t know about that “only real part” business, but the mind is absolutely the seat of the command and control architecture of information and the ability to reflexively reverse entropy based on context, and input/output feedback loops.

Alan Turing (1952):
Huh. I wonder if what computing machines do can reasonably be considered thinking?

Wiener:
I dunno about “thinking,” but if you mean “pockets of decreasing entropy in a framework in which the larger mass of entropy tends to increase,” then oh for sure, dude.

John Von Neumann (1958):
Wow things sure are changing fast in science and technology; we should maybe slow down and think about this before that change hits a point beyond our ability to meaningfully direct and shape it— a singularity, if you will.

Clynes & Klines (1960):
You know, it’s funny you should mention how fast things are changing because one day we’re gonna be able to have automatic tech in our bodies that lets us pump ourselves full of chemicals to deal with the rigors of space; btw, have we told you about this new thing we’re working on called “antidepressants?”

Gordon Moore (1965):
Right now an integrated circuit has 64 transistors, and they keep getting smaller, so if things keep going the way they’re going, in ten years they’ll have 65 THOUSAND. :-O

Donna Haraway (1991):
We’re all already cyborgs bound up in assemblages of the social, biological, and techonological, in relational reinforcing systems with each other. Also do you like dogs?

Ray Kurzweil (1999):
Holy Shit, did you hear that?! Because of the pace of technological change, we’re going to have a singularity where digital electronics will be indistinguishable from the very fabric of reality! They’ll be part of our bodies! Our minds will be digitally uploaded immortal cyborg AI Gods!

Tech Bros:
Wow, so true, dude; that makes a lot of sense when you think about it; I mean maybe not “Gods” so much as “artificial super intelligences,” but yeah.

90’s TechnoPagans:
I mean… Yeah? It’s all just a recapitulation of The Art in multiple technoscientific forms across time. I mean (*takes another hit of salvia*) if you think about the timeless nature of multidimensional spiritual architectures, we’re already—

DARPA:
Wait, did that guy just say something about “Uploading” and “Cyborg/AI Gods?” We got anybody working on that?? Well GET TO IT!

Disabled People, Trans Folx, BIPOC Populations, Women:
Wait, so our prosthetics, medications, and relational reciprocal entanglements with technosocial systems of this world in order to survive makes us cyborgs?! :-O

[Simultaneously:]

Kurzweil/90’s TechnoPagans/Tech Bros/DARPA:
Not like that.
Wiener/Clynes & Kline:
Yes, exactly.

Haraway:
I mean it’s really interesting to consider, right?

Tech Bros:
Actually, if you think about the bidirectional nature of time, and the likelihood of simulationism, it’s almost certain that there’s already an Artificial Super Intelligence, and it HATES YOU; you should probably try to build it/never think about it, just in case.

90’s TechnoPagans:
…That’s what we JUST SAID.

Philosophers of Religion (To Each Other):
…Did they just Pascal’s Wager Anselm’s Ontological Argument, but computers?

Timnit Gebru and other “AI” Ethicists:
Hey, y’all? There’s a LOT of really messed up stuff in these models you started building.

Disabled People, Trans Folx, BIPOC Populations, Women:
Right?

Anthony Levandowski:
I’m gonna make an AI god right now! And a CHURCH!

The General Public:
Wait, do you people actually believe this?

Microsoft/Google/IBM/Facebook:
…Which answer will make you give us more money?

Timnit Gebru and other “AI” Ethicists:
…We’re pretty sure there might be some problems with the design architectures, too…

Some STS Theorists:
Honestly this is all a little eugenics-y— like, both the technoscientific and the religious bits; have you all sought out any marginalized people who work on any of this stuff? Like, at all??

Disabled People, Trans Folx, BIPOC Populations, Women:
Hahahahah! …Oh you’re serious?

Anthony Levandowski:
Wait, no, nevermind about the church.

Some “AI” Engineers:
I think the things we’re working on might be conscious, or even have souls.

“AI” Ethicists/Some STS Theorists:
Anybody? These prejudices???

Wiener/Tech Bros/DARPA/Microsoft/Google/IBM/Facebook:
“Souls?” Pfffft. Look at these whackjobs, over here. “Souls.” We’re talking about the technological singularity, mind uploading into an eternal digital universal superstructure, and the inevitability of timeless artificial super intelligences; who said anything about “Souls?”

René Descartes/90’s TechnoPagans/Philosophers of Religion/Some STS Theorists/Some “AI” Engineers:

[Scene]


Read more of this kind of thing at:
Williams, Damien Patrick. Belief, Values, Bias, and Agency: Development of and Entanglement with “Artificial Intelligence.” PhD diss., Virginia Tech, 2022. https://vtechworks.lib.vt.edu/handle/10919/111528.

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Below are the slides, audio, and transcripts for my talk ‘”Any Sufficiently Advanced Neglect is Indistinguishable from Malice”: Assumptions and Bias in Algorithmic Systems,’ given at the 21st Conference of the Society for Philosophy and Technology, back in May 2019.

(Cite as: Williams, Damien P. ‘”Any Sufficiently Advanced Neglect is Indistinguishable from Malice”: Assumptions and Bias in Algorithmic Systems;’ talk given at the 21st Conference of the Society for Philosophy and Technology; May 2019)

Now, I’ve got a chapter coming out about this, soon, which I can provide as a preprint draft if you ask, and can be cited as “Constructing Situated and Social Knowledge: Ethical, Sociological, and Phenomenological Factors in Technological Design,” appearing in Philosophy And Engineering: Reimagining Technology And Social Progress. Guru Madhavan, Zachary Pirtle, and David Tomblin, eds. Forthcoming from Springer, 2019. But I wanted to get the words I said in this talk up onto some platforms where people can read them, as soon as possible, for a  couple of reasons.

First, the Current Occupants of the Oval Office have very recently taken the policy position that algorithms can’t be racist, something which they’ve done in direct response to things like Google’s Hate Speech-Detecting AI being biased against black people, and Amazon claiming that its facial recognition can identify fear, without ever accounting for, i dunno, cultural and individual differences in fear expression?

[Free vector image of a white, female-presenting person, from head to torso, with biometric facial recognition patterns on her face; incidentally, go try finding images—even illustrations—of a non-white person in a facial recognition context.]


All these things taken together are what made me finally go ahead and get the transcript of that talk done, and posted, because these are events and policy decisions about which I a) have been speaking and writing for years, and b) have specific inputs and recommendations about, and which are, c) frankly wrongheaded, and outright hateful.

And I want to spend time on it because I think what doesn’t get through in many of our discussions is that it’s not just about how Artificial Intelligence, Machine Learning, or Algorithmic instances get trained, but the processes for how and the cultural environments in which HUMANS are increasingly taught/shown/environmentally encouraged/socialized to think is the “right way” to build and train said systems.

That includes classes and instruction, it includes the institutional culture of the companies, it includes the policy landscape in which decisions about funding and get made, because that drives how people have to talk and write and think about the work they’re doing, and that constrains what they will even attempt to do or even understand.

All of this is cumulative, accreting into institutional epistemologies of algorithm creation. It is a structural and institutional problem.

So here are the Slides:

The Audio:

Audio Player

[Direct Link to Mp3]

And the Transcript is here below the cut:

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2017 SRI Technology and Consciousness Workshop Series Final Report

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[This paper was prepared for the 2019 Towards Conscious AI Systems Symposium co-located with the Association for the Advancement of Artificial Intelligence 2019 Spring Symposium Series.

Much of this work derived from my final presentation at the 2017 SRI Technology and Consciousness Workshop Series: “Science, Ethics, Epistemology, and Society: Gains for All via New Kinds of Minds”.]

Abstract. This paper explores the moral, epistemological, and legal implications of multiple different definitions and formulations of human and nonhuman consciousness. Drawing upon research from race, gender, and disability studies, including the phenomenological basis for knowledge and claims to consciousness, I discuss the history of the struggles for personhood among different groups of humans, as well as nonhuman animals, and systems. In exploring the history of personhood struggles, we have a precedent for how engagements and recognition of conscious machines are likely to progress, and, more importantly, a roadmap of pitfalls to avoid. When dealing with questions of consciousness and personhood, we are ultimately dealing with questions of power and oppression as well as knowledge and ontological status—questions which require a situated and relational understanding of the stakeholders involved. To that end, I conclude with a call and outline for how to place nuance, relationality, and contextualization before and above the systematization of rules or tests, in determining or applying labels of consciousness.

Keywords: Consciousness, Machine Consciousness, Philosophy of Mind, Phenomenology, Bodyminds

[Overlapping images of an Octopus carrying a shell, a Mantis Shrimp on the sea floor, and a Pepper Robot]

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Audio Player

[Direct Link to Mp3]

Above is the (heavily edited) audio of my final talk for the SRI Technology and Consciousness Workshop Series. The names and voices of other participants have been removed in accordance with the Chatham House Rule.

Below you’ll find the slide deck for my presentation, and below the cut you’ll find the Outline and my notes. For now, this will have to stand in for a transcript, but if you’ve been following the Technoccult Newsletter or the Patreon, then some of this will be strikingly familiar.

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This summer I participated in SRI International’s Technology and Consciousness Workshop Series. The meetings were held under the auspices of the Chatham House Rule, which means that there are many things I can’t tell you about them, such as who else was there, or what they said in the context of the meetings; however I can tell you what I talked about. In light of this recent piece in The Boston Globe and the ongoing developments in the David Slater/PETA/Naruto case, I figured that now was a good time to do so.

I presented three times—once on interdisciplinary perspectives on minds and mindedness; then on Daoism and Machine Consciousness; and finally on a unifying view of my thoughts across all of the sessions. This is my outline and notes for the first of those talks.

I. Overview
In a 2013 aeon Article Michael Hanlon said he didn’t think we’d ever solve “The Hard Problem,” and there’s been some skepticism about it, elsewhere. I’ll just say that said question seems to completely miss a possibly central point. Something like consciousness is, and what it is is different for each thing that displays anything like what we think it might be. If we manage to generate at least one mind that is similar enough to what humans experience as “conscious” that we may communicate with it, what will we owe it and what would it be able to ask from us? How might our interactions be affected by the fact that its mind (or their minds) will be radically different from ours? What will it be able to know that we cannot, and what will we have to learn from it?

So I’m going to be talking today about intersectionality, embodiment, extended minds, epistemic valuation, phenomenological experience, and how all of these things come together to form the bases for our moral behavior and social interactions. To do that, I’m first going to need ask you some questions:

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