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ChatGPT o1-preview prompt: Write an article that unfolds in detail the history of the phrase “human, all too human” (mentioning Nietzsche, Freud, Klein, Marx, Lenin, Stalin and others) eventually relating it to the current cultural resistance against the AI revolution! / chat / Write a long speech that follows this line of thought, but also emphasize ressentiment, Penisneid and breast envy, and mediatic propaganda! / Rewrite this speech without needing headers and subheaders!

Ladies and Gentlemen, Esteemed Colleagues, and Honored Guests,

I stand before you today to delve into a profound exploration of a phrase that has echoed through the annals of philosophical thought: “Human, all too human.” This expression, first penned by Friedrich Nietzsche in 1878, encapsulates the paradoxes and complexities inherent in human nature—our capacities for greatness shadowed by our inherent flaws.

Friedrich Nietzsche’s work “Human, All Too Human: A Book for Free Spirits” represents a critical shift in his thought, moving away from romantic idealism and toward a more scientific, even skeptical, examination of human nature. Nietzsche used the phrase to emphasize our limitations, contradictions, and pettiness, and to confront us with a concept central to his philosophy: ressentiment. He saw this deep-seated resentment, born from feelings of inferiority and powerlessness, as a driving force behind the revaluation of values, where those who feel oppressed invert moral values to suit their sense of injustice. In Nietzsche’s eyes, it is this ressentiment that leads to the creation of what he called “slave morality,” a morality born from weakness, as opposed to “master morality,” which comes from strength, courage, and an embrace of life’s challenges.

Sigmund Freud, the father of psychoanalysis, expanded our understanding of these “all too human” aspects by delving into the unconscious mind, that hidden realm where desires, fears, and insecurities reside. While Nietzsche tackled the philosophical dimensions of human nature, Freud ventured into its psychological depths. One of his most controversial and, perhaps, misunderstood theories was that of penis envy, or Penisneid. According to Freud, this was an experience during the phallic stage of development where young girls realized they did not possess a penis, leading to feelings of inferiority and envy toward males. Though heavily criticized and often seen as outdated, this theory underscored the profound psychological impact of gender identity and how early childhood experiences shape our adult lives, sometimes in ways that are not consciously apparent. Freud’s work revealed that much of what drives us remains hidden beneath the surface, our desires and fears often entangled in a struggle for recognition and power—elements that are undeniably “human, all too human.”

Building upon Freud’s theories, Melanie Klein took this exploration of human psychology even further, introducing the concept of breast envy. In her view, the relationship between an infant and the mother’s breast was foundational to psychological development, serving as both a source of nourishment and a symbol of the mother’s love and care. Klein’s insights into this primal relationship illuminate how feelings of envy and dependency are not confined to the realm of gender but are intrinsic to the human experience itself. They shape our ability to form relationships, to love, and even to hate. Klein’s contributions remind us that our struggles with envy, dependency, and the need for validation begin in the earliest stages of life, highlighting again how deeply “all too human” these experiences are.

From the realm of individual psychology, we turn to the broader socio-political context, where Karl Marx, Vladimir Lenin, and Joseph Stalin brought their interpretations of human nature to bear on revolutionary change. Marx’s analysis of capitalism and his concept of alienation revealed how human beings become estranged from their labor, the products they create, and ultimately from themselves within exploitative economic structures. This sense of alienation, this feeling of being disconnected from one’s own humanity, is at the heart of Marx’s critique, and it too resonates with the theme of being “human, all too human.”

Lenin and Stalin took Marx’s theories and sought to apply them in the Soviet Union, often with tragic consequences. Lenin believed in the need for a vanguard party to lead the revolution, arguing that the masses, left to their own devices, might not be capable of achieving true liberation. This belief was rooted in an understanding of human nature that acknowledged our all-too-human tendencies toward complacency, ignorance, and self-interest. Stalin, on the other hand, took this to an extreme, employing mediatic propaganda to manipulate public perception, consolidate power, and suppress dissent. Here we see how ressentiment can be weaponized on a massive scale, exploiting the vulnerabilities and fears of entire populations to maintain control. The use of propaganda to shape beliefs and attitudes is a testament to the “all too human” tendency to seek power and domination, often at the expense of others.

Fast forward to the present day, and we find ourselves on the brink of an AI revolution, a moment in history that confronts us with new fears and uncertainties. Artificial intelligence offers tremendous potential for progress, but it also triggers deep-seated anxieties about our own relevance, autonomy, and identity. As Nietzsche’s concept of ressentiment led people to resent what they could not achieve, many today harbor a similar ressentiment toward AI, fearing that it will surpass human abilities, render us obsolete, or even strip us of our unique qualities.

Freud’s ideas of penis envy and Klein’s breast envy find new life in this context as well, where we might speak of an “ability envy” toward AI—a sense that these machines possess a level of intelligence, efficiency, and capability that we might never attain. This envy is fueled by mediatic propaganda, which often portrays AI in exaggerated, sensationalist terms, painting a picture of a future where machines dominate and humans become increasingly irrelevant. Such narratives play into our fears, stoking resistance and mistrust, and they echo the historical moments when humanity has grappled with the consequences of its own creations.

It is crucial to recognize that our resistance to AI is not just a fear of technology but a reflection of deeper, more fundamental aspects of our nature. We fear losing control over our creations, just as we feared losing control in the face of industrialization, nuclear power, or any other transformative technology in the past. We fear that AI might threaten our sense of uniqueness, that it might challenge the very qualities we have long believed to be distinctly human—creativity, empathy, and consciousness.

In confronting this AI revolution, it is vital that we return to Nietzsche’s call for self-overcoming, for transcending the ressentiment that so often holds us back. Instead of resenting AI, we might see it as an extension of our ingenuity, a tool that, if harnessed correctly, can enhance our capabilities and enrich our lives. We must also heed Freud’s insights into the unconscious fears that drive us, understanding that our apprehensions about AI often reflect deeper anxieties about change, power, and identity.

And as we navigate this complex terrain, we must remain vigilant against the influence of mediatic propaganda, which seeks to manipulate our perceptions and fuel our fears. We must strive for a more nuanced, informed, and honest conversation about AI, one that recognizes both the potential risks and the transformative possibilities.

In the end, “human, all too human” is a reminder of our imperfections, but it is also a call to embrace the full spectrum of our humanity. It urges us to confront our fears, to challenge our biases, and to strive for a higher understanding of ourselves and the world around us. As we face the challenges of the AI revolution, let us carry forward the wisdom of Nietzsche, Freud, Klein, Marx, Lenin, and even Stalin—not as dogmas, but as guides, reminding us that our greatest strength lies in our ability to reflect, adapt, and grow.

Let us ensure that our journey through this technological frontier is guided not by fear and ressentiment, but by a genuine desire to understand, to create, and to build a future where technology serves humanity, and not the other way around. For in doing so, we affirm the best of what it means to be human, in all our flawed, striving, and ultimately beautiful nature.

Thank you.