But more importantly to your question, the way we define society right now, or agree to be governed, is not a given, and it's not a fundamental quality of the universe or its reality.
Society in this point in time is an artifact of this point in time, and the accumulation of our historical and cultural works. So what is the societal problem, and for whom? How is the meaning of such a problem transferred from a social phenomena (resource allocation) to a biological one (stress responses, like cortisol homeostasis) to one which affects populations (propagation of some phenotype or genes)?
You have to connect sentience and cognition in a direct line with biological stress responses and evolutionary genetics, and its effect on brain evolution. It's an interesting question, but it depends on how it is decomposed and framed.
Overall, this sounds similar to how the Roman senate chose its emperors, which didn’t work out quite that well, which is why people leaned into democracy.
But besides that, and maybe I need to read the book, but this doesn’t seem to answer why the governed should agree to any social contracts and be governed in this manner.
There needs to be a discussion about liberal ideology and all it encompasses, including the left sides of the spectrum which can get quite grating on some discourse. But I am unconvinced that any enlightenment the world needs next needs to be flavored darkly.
I think people would use LLMs with more detachment if they didn’t believe there was something like a person in them, but they would still become reliant on them, regardless, like people did on calculators for math.
The author makes the same presumption. How is it that he knows what is in the voter's best interest, yet the voter does not?
The premise is antithetical to democracy. If he genuinely believes this, then perhaps the author would be more suited to becoming a technocratic philosopher king, rather than participate in a democracy.
Another explanation would be that some of these voters know what is in their self-interest, but those reasons challenge the partisan dogma of the author. Therefore he is unwilling to critically examine his own ideas or how others perceive them.
Take homelessness for example. It’s currently marketed as an untenable crisis for all of America, when really it’s maybe one or two states near-ish the border which face the brunt of the issue. The relative proportion of homeless versus the U.S. population is 0.0022% (about 771K), and effectively managed in some respects by non-profits and state welfare in functioning states. So, voters don’t prioritize homelessness as an issue. But if lower income earners in local economies are impacted by illegal immigrants, then they will prioritize immigration as an issue to address.
Should there be a large-scale discussion on how to address the impacts of colonialism and imperialism on citizens of other nations. Sure, and I think a lot of that needs to be held at nation state level via appropriate bodies such as the UN, or a continental body, so you can curtail the negative effects of poor diplomacy or historical missteps. I’ll just say this though, a lot of what nations achieve (or don’t) depends on their own culture, leaders and elite, but it’s easier to blame nebulous forces.
Let’s take Iraq for example. Its GDP has gone up ~1000% since it was bombed in early 2000s. Is lack of money or resources it’s problem, currently. Not necessarily. Note, culture doesn’t necessarily have anything to do with race or religion.