(Opinions are my own.)
Preamble
Most children start to take objects apart to see how they work at a very early age. In the field of human development, this type of curiosity is referred to as building a “connection schema,” and typically occurs around the age of two or three. Later, beginning at around four years old, children begin to engage in constructive play, in which they build structures that represent real-world objects, such as roads, furniture, or houses. This is a time when they are developing a sense of control and accomplishment by manipulating their environment to create something new. Toward five years of age, play becomes more complex and cooperative. Here, children begin working with others to build larger, more intricate structures. They also start planning their creations, thinking about the design process and the purpose of the structure, before they start building. This helps them develop good problem-solving skills, as they figure out how to make their creations stable and use their imagination to create more complex, detailed structures. I’d like you to hold this in the back of your mind as you read the rest of this post.
A Brief Diversion into Theory
As many readers of this blog know, the poststructuralist mode in social science argues for the rejection of human universals and objective truths in favor of an emphasis on social constructs, within which we all navigate interactions and ‘intersections.’ Within this view, we live in an ongoing stream of cultural patterns; ‘always already’ being influenced by cultural processes, and in turn, shaping them through our behaviors and interactions. Some of these patterns clash with others, some converge, some spiral around one another, etc.
There are no foundations in this view — just perpetual flows of interactions that host cycles of approximate replication and/or simulacra. Language is one medium through which these patterns transmit, and through it’s deconstruction we learn that there are no ‘truths’ either, only patterns that some of us agree are useful to define our experiences in the world. In a word, the best we hope for is a sort of “truthiness” that varies depending on each person’s own ‘lived experiences,’ affiliations, alliances, identities, etc.
The task most poststructuralists / postmodernists / critical theorists assign themselves is to expose how people are ‘situated’ within these cultural flows, and to deconstruct the institutions or social structures we’ve created within those flows to expose power imbalances. Often, the goal is simply that — to take apart institutions to reveal their underlying workings as ‘oppression.’ Sometimes it’s more political (e.g., “dismantle the hierarchy”), but we’ll leave it there for now, because I want to move on to something more interesting.
LLM’s as the Poststructuralist’s Dream
There are some fascinating similarities between the poststructuralist position and the ways in which large language models (LLM’s) work. For starters, LLM’s don’t naturally assign value to our cultural institutions or social structures, primarily because they don’t integrate the full historical, folk, or biological history of hundreds of thousands of years of human evolution. Instead, they’re trained on ever-changing flows of digitized languages — be they written, visual, symbolic, spoken word, code, or other forms. Of course, they’re particularly adept at identifying patterns within these flows, and they do so at unprecedented scale — but these patterns are not indicative of core human values or operating principles. A good example is ‘common sense,’ a set of valuable anchors humans use everyday to navigate the world, and a phenomenon that largely escapes the grasp of LLM’s.
When we interact with LLM’s, our human queries are used determine a position for identifying patterns across huge data sets. These models then generate an ‘answer’ in the form of ‘new’ content derived from the patterns they identify. They aren’t vested in any truths per se. Instead, their ‘truthiness’ is formed from an amalgamation of patterns. They present their outputs as facts because they were designed to present their findings that way. For them, all of their outputs are equally factual (a pattern or string of relationships shows up often enough to be ‘true’) — even when our real world experience may prove otherwise. This is why their absurd hallucinations are often delivered with such confidence; and it’s also why you hear some people argue that LLM hallucinations are actually a feature, not a bug.
So, here’s what I’d like to ask – If, from the postmodern perspective, our social constructs are all ever-changing amalgamations mediated through language, what does it matter if an LLM taps these patterns and ends up hallucinating? If it makes up quotes, references books that don’t actually exist, cites legal cases that never happened, or advises people to eat glue, aren’t these all just extrapolations of the pattern ‘logics’ within the data it taps? Aren’t all these outputs equally valid, in the same way that everyone’s ‘lived experience’ represents their ‘truth’ within the postmodern condition?
If all of this is so, it would seem to me that LLM’s are in some ways a poststructuralist’s dream; and indeed, we see evidence of fascination with their ‘truthiness’ among both AI-doomers and AI-utopians. From the doomers we hear about nightmares involving AI take-overs of our infrastructures, runaway fraud, and strings of falsehoods built on top of falsehoods driven by those savvy enough to ‘flood the zone’ with their own ‘truths.’ From the utopians, we see product peddlers hype our collective magical / mystical associations with technology, playing into the propensity for human fascination with tech itself — the wondrous tech wizardry that ‘knows’ you and sells pattern identification veiled as sage, magician, or prognosticator. (Did you know that when the telegraph first came onto the scene, people would hold seances around them?)
To techno-utopians in particular, we need to pose a few specific questions. First, if LLM’s postmodern truthiness is, in fact, a virtue, or at the very least, a legitimate reflection of the ‘truths’ these models encounter in their pattern-finding schema, why strive for accuracy, ‘responsible’ AI, or ‘alignment,’ at all? Don’t these attempts at ‘correction’ run counter to their deep faith in pattern identification across increasingly large models and data sets? Even if our utopian friends manage to hold together the contradictions of an appreciation for model truthiness and the prioritization of model responsibility, WHOSE version of responsibility are we talking about within this relativist view? WHOSE ethical standards will hold these models accountable (if that’s even possible)?
Cynics might argue that AI-utopians ultimately don’t care about whether these models are responsible, and even more, whether or not they risk dissolving our cultural institutions with a never-ending plethora of ‘truthiness’ / AI slop. They might also say that some AI-utopians could very well be quiet advocates for deconstructing our cultural institutions anyway (aligned with the postmodern assertion that we’ve falsely attributed power and importance to those institutions); and further, that LLM’s could be instrumental in tearing them down. So, a poststructuralist might argue that the way LLM’s work merely reflects the fluid truthiness of language, and that our assumptions about authenticity or the cultural cornerstones of language were always delusional. Besides, LLM’s ultimately pose little threat to humanity if we’re all hurling toward some form of postmodern trans-humanism that’s free from the burden of cultural institutions, history, folk knowledge, and even biology.
Let’s pause here. I get it — I was in grad school at the turn of the century when poststructuralism was saturating the social sciences — Frankfurt School, Foucault, and all that. But, despite the magnetic pull it has had within academia, I’m asserting that we, as a species, need anchors far more than postmodern ‘fluidity’ or deconstruction — even if those anchors may be imperfect, or if they’re ultimately constructs within ever-changing flows of idiomatic chains.
The Case for Human Universals
The case I want to make here is that current LLM’s inherently undervalue the cumulative, undocumented, emotional, and interdependent expressions we humans bring to our experiences in the world in two important ways. First, they mistakenly privilege language as primary (just as many postmodernists do). Second, that they train on data that’s heavily over-indexed on contemporary linguistic expressions (social media, forums, etc.).
To address the second point, let me introduce you to two people: Donald Brown, an anthropologist; and Manfred Max-Neef, an economist. Although motivated differently, both focused on the value of human universals as foundations, or lenses, through which we reach understanding our place in the world.
For Donald Brown, his drive was to challenge contemporary tendencies within the social sciences to over-index on social constructionism, which he felt exaggerated the range of variance across cultures. Instead, he argued that cultural and linguistic differences are actually products of highly structured human universals. By referencing cross-cultural evidence of hundreds of features (grammar, kinship terms, moral codes, etc.) he demonstrated that our shared cognitive architecture actually sets a finite limit in the range of cultural variations. In fact, despite potentially infinite stylistic elaborations, his research points toward a remarkable convergence on the same essential set of solutions to the human condition.
Max-Neef’s focus on human universals was motivated by his drive to correct the many failures of programs designed to support economic development in the global south. Instead of imposing a system on cultures, he wanted to tie economic development to core human universals that would ensure lasting and deeply rooted success. He argued that conventional development efforts suffered from a conflation of human needs with their satisfiers. Instead, he positioned fundamental human needs (like subsistence, protection, affection, participation, etc.) as finite, few, and constant characteristics of the human experience across time and cultures. How those needs were satisfied (satisfiers) is where he saw variance. Without that critical distinction, he asserted, we run the risk of denying human dignity rooted in our shared fundamental needs, and reducing the person to a malleable object.
LLM’s and Human Universals: What Tools Should we Use?
If we agree to limit ourselves to language in the near term, I want to advance a position on whose version of responsibility we should prioritize as LLM usage spreads, and whose ethics we should use to calibrate our interactions with LLM models. It’s not going to come from Reddit posts; or Wikipedia, or the political whims of the latest US executive branch. While these are all arguably valid training sources, they should be positioned as layers of expression, not core indicators of shared fundamental, and enduring, human needs and values.
We can start with Brown and Max Neef as foundations for training models that are rooted in enduring, human-centered, essentials. A merger of their approaches might look something like this:
| Merged Category | Max-Neef’s Aligned Needs (The Goal) | Donald Brown’s Aligned Universals (The Manifestation) | Merger Rationale |
| 1. Universal Cognition and Expression | Understanding | Language and Cognition: Grammar, phonemes, abstraction, classification, logical notions (“and,” “not”). | Both agree that complex, structured thought and communication (language) are fundamental and universally present. |
| 2. Social Structure and Governance | Protection, Participation | Society (Law, Sanctions, Rules of membership, Leadership, Conflict, Moral sentiments). | Both recognize the universal need for organizing collective life, establishing order, defining rights/wrongs, and mediating inevitable social conflict. |
| 3. Kinship and Intimacy | Affection, Identity | Society (Kin groups, Marriage, Family, Personal names, Collective identities, Sexual jealousy, Generosity admired). | Both acknowledge the essential, intimate, and emotionally charged nature of kin relations, love, and group membership for individual identity. |
| 4. Creative Production | Creation, Subsistence | Technology (Tools, containers, fire, cooking, work/labor) and Beliefs (Art, music, dance). | Both highlight the universal capacity and requirement to transform the environment (tools/technology) and produce symbolic, aesthetic forms (art/music). |
| 5. Well-being and Mental State | Idleness, Freedom | Behavior and Psyche: Private inner life, emotion expression, dreams, logical notions, mood-altering substances, feasting/play. | Both identify universal psychological states and personal freedoms/activities necessary for mental equilibrium, rest, and imaginative thought. |
To this, we might add insights from key evolutionary scientists that explore the links between human foundations and expressions of them:
- Cultural Group Selection, posits that competition between groups with different cultural traits (norms, institutions, technologies) drives the evolution of large-scale human cooperation and altruism (Joseph Henrich).
- Memetics, a model for a self-replicating cultural unit (a meme), that creates a simple, powerful analogy for cultural transmission in which ideas, behaviors, and styles are replicators that undergo a form of Darwinian selection (Richard Dawkins).
- Punctuated Equilibrium (a paleontological pattern consisting of long stasis punctuated by rapid change), has also been used to highlight the role of historical contingencies and the concept of spandrels (non-adaptive byproducts) in human evolution and culture (Stephen Jay Gould).
- Dual Inheritance Theory, models how genetic evolution shaped the human capacity for culture, and how cultural traits, in turn, influence the selective pressures on genes (e.g., lactose tolerance in dairy-farming cultures), (Robert Boyd & Peter Richerson).
- Kin Selection theory, based on the concept of Inclusive Fitness, explains that an individual can increase their fitness by helping relatives who share their genes, providing a direct evolutionary basis for family bonds and cooperation (W. D. Hamilton).
- Sociobiology, systematic application of evolutionary principles (like kin selection and cost-benefit analysis) to explain social behavior, including the development of biological explanations for human social structures, aggression, and gender roles (Edward O. Wilson).
Finally, we could add data sources that encompass an array of ‘satisfiers’ / cultural expressions. The annals of anthropology include diligently recorded, rich archives of human cultures and practices that allow us to identify similarities, differences, and the ways our foundational needs are addressed across time and cultures. Some particularly comprehensive sources we might tap include:
- Human Relations Area Files (HRAF) – an international consortium of institutions dedicated to promoting comparative study of human culture, society, and language. (Database here).
- Standard Cross-Cultural Sample (SCCS) & Ethnographic Atlas – datasets developed for quantitative cross-cultural analysis, a subset of the larger Ethnographic Atlas, now housed as part of the World Cultures Journal.
- D-Place (Database of Places, Language, Culture, and Environment) – an open-access resource that integrates the cultural, linguistic, and environmental data for over 1,400 societies
- Aarne-Thompson-Uther (ATU) Index – a comprehensive classification system for folktales – related indices and sources can be found here.
While some of these theories may be controversial in certain quarters, they can collectively help us lay a foundation of human universals that’s far more grounded and systematic than online echo chambers or social media pissing matches. If we enlist them in conjunction with a wide range of similar sources, we can provide a training foundation for LLM model pattern identification that prioritizes human interests rooted in deep understandings of human behavior.
The objective here is to establish an initial framework to anchor these models in what I’ll call the moral foundations of human universals. This might be achieved by using the resources above as key components of model context protocols (MCP’s) for consumer-facing LLM’s, or perhaps as content for reinforcement learning from human feedback (RLHF), but there are people much more qualified than me that could best leverage these resources to train LLM’s.
Is Gaming The Next Frontier?
Returning to the first point above, let’s dig a bit deeper, and think about future alternatives in which AI doesn’t treat language as primary (particularly text).
To get started, consider religion. Religion is about far more than scriptures. These are only partial relics of a set of practices, interactions, and emotions that compel us to come together for spiritual fulfillment and bonding. Other critical relics of religion also include the institutions and artifacts that mediate practices: temples, churches, kneeling, bowing, the cloth of priests, the smell of incense burning, etc. Practices and relics together form what I’m calling anchors that are far more rich, layered, historical, and critical to the human experience than LLM’s currently capture by focusing on written language. In fact, there’s MUCH more to be gained by understanding what qualities have made these anchors and related institutions ‘work’ for humans across cultures and time than in deconstructing and re-assembling approximations of language related to them.
So how might that look? There are some pioneers in this space that are beginning to flesh out different approaches that show promise. The most likely near term traction for this approach is within the fields of gaming and entertainment, where world creation has always played a central role. For example, Michael Libby’s Worldbuildr creates digital ‘twins’ of guest experiences (games, theme parks) to help simulate flows, interactions, and physical requirements for players and guests. Or, take Fei-Fei Li‘s World Labs, a “spatial intelligence company, building frontier models that can perceive, generate, reason, and interact with the 3D world.” Their mission to: “transform seeing into doing, understanding into reasoning, and imagining into creating” has recently produced Marble, a multimodal world-building model that allows users to create and edit 3D environments from various inputs like text prompts, images, and videos. Efforts like these, in which the experiential is moved closer to the center of focus appear to leave more room for integrating human universals within the rich range of expressions they take. Perhaps even more promising is the direction Yann LeCun appears to be headed. His departure from LLM’s centers around a vision for building “world models,” or systems that perceive their environments and grasp physical concepts.
Let’s hope these visionaries take the time to build models that don’t stop at integrating principles of physics or human factors, but treat our shared human values as a critical foundation for their work.
Photo: Examination of Easy Listener, by Nick Veasey








