Despite backwards and otherwise misinformed views on eugenics and corporal punishment, nineteenth century author and Congregationalist pastor Newell Dwight Hillis acknowledged the very human fears of the Industrial Revolution in his 1896 book “A Man’s Value to Society“:

“Recently the test exhibition of a machine was successful, and those present gave the inventor heartiest congratulations. But one man was present whose face was drawn with pain, and whose eyes were wet with tears. Explaining his emotion to a questioner he said, “One hour ago I entered this room a skilled workman; this machine sends me out the door a common laborer. For years I have been earning five dollars a day as an expert machinist. By economy I hoped to educate my children to a higher sphere, but now my every hope is ruined.” (1896, p. 64).

As we enter the age of Artificial intelligence (AI), do the skilled nineteenth-century workman’s fearful words find resonance once again? Or, such as back then, are there other factors not presently being considered?

Economist and author Daniel Susskind states in his book “A World Without Work” (2020), that the rapid rate at which AI and automation supplant occupations over the coming years could eventually outstrip the amount of work left available for people to do, potentially leaving many unemployed.

Considering a Universal Basic Income (UBI), Susskind argues that such an approach could still leave people in an existential vacuum and exposed to other risks. One proposed solution is a Conditional Basic Income (CBI), which could provide a guaranteed level of economic security and see people compensated based upon things they enjoy doing, or that are nonetheless essential. These might encompass creative pursuits, education, recreation, providing care-giving services to family members, neighbours, or contributing in some way to community and society.

Another approach Susskind explores is a sharing of state capital which could see people each having their own stock of it, as traditional capital, like an endowment (2020, p. 189).

What other innovative approaches could similarly aim to help narrow economic divisions in society and how might they be realized? Can “Big Tech” play a role? Based on current evidence, Susskind suggests perhaps not, as “software engineers, after all, are not hired for the clarity and sophistication of their ethical reasoning” (2020, p. 210). Further along this idea of trust is the question of should we not also be wary of leaving it up to the “Big State” to look after, given the example of China’s new surveillance-driven “social credit system” where citizens are scored and ranked based on everyday conduct (2020, p. 211). Moreover, does looking at potentially new social landscapes from a purely economic angle not limit our perspective overall? As Susskind writes,

“We have tended to turn to economists, the engineers of contemporary life, to tell us how to relentlessly grow the pie. In a world with less work we will need to revisit the fundamental ends once again. The problem is not simply how to live, but how to live well. We will be forced to consider what it really means to live a meaningful life” (2020, p. 236).

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Dwight Hillis, N. (1896) A Man’s Value to Society: Studies in Self-Culture and Character [HTML document]. New York, United States: Fleming H. Revell Company

Susskind, D. (2020) A World Without Work: Technology, Automation, and How We Should Respond. New York, United States: Metropolitan Books