Now here was a group of people—nine out of eleven of whom were white men—being showered in previously unheard-of amounts of money, speaking about the theoretical prospect of a bad superintelligence taking over the world, and proposing to counteract it by building a better superintelligence.

That night, Gebru drafted a scathing critique of what she’d observed in an anonymous open letter: the spectacle, the cultlike exaltation of AI celebrities, and, most of all, the overwhelming homogeneity of the people building and shaping such a consequential technology. This homogeneous culture was not only pushing away talented researchers but also leading to a dangerously narrow conception of AI and of who could benefit from the technology.

These two features of technology revolutions—their promise to deliver progress and their tendency instead to reverse it for people out of power, especially the most vulnerable—are perhaps truer than ever for the moment we now find ourselves in with artificial intelligence. Since its conception, the development and use of AI has been propelled by tantalizing dreams of modernity and shaped by a narrow elite with the money and influence to bring forth their conception of the technology. That conception is what has led to the exploding social, labor, and environmental costs that are playing out around the world today, particularly, as we’ll see, in many Global South countries, for which the consequences of their dispossession by historical empires still linger in delayed economic development and weaker political institutions. And yet, just like the South Carolina congressman, Silicon Valley has painted the experiences of those being exploited and harmed by the technology as happier because of it.

Fuentes taught me two truths that I would see reflected again and again among other workers, who would similarly come to this work amid economic devastation. The first was that even if she wanted to abandon the platform, there was little chance she could. Her story—as a refugee, as a child of intergenerational instability, as someone suffering chronic illness—was tragically ordinary among these workers. Poverty doesn’t just manifest as a lack of money or material wealth, the workers taught me. It seeps into every dimension of a worker’s life and accrues debts across it: erratic sleep, poor health, diminishing self-esteem, and, most fundamentally, little agency and control.

In her 2019 talk at NeurIPS, during the Queer in AI workshop, Ria Kalluri, an AI researcher at Stanford, proposed an incisive alternative to the question of how to ensure AI does “good.” Goodness, benefit to humanity—these terms will always be in the eye of the beholder. Rather, we should ask how AI shifts power: Does it consolidate or redistribute that power? To put it in the frame of this book, does it continue to fortify the empire, or does it begin to wrest us back toward democracy?

In her talk, Kalluri raised the idea of different axes of power. This book touches on three: knowledge, resources, and influence. As it stands now, OpenAI and its competitor empires have control of each of them: through centralizing talent, eroding open science, and sealing their models from public scrutiny, they control knowledge production; through hoarding funding, data, labor, compute, energy, and land, they control and diminish other people’s resources; through creating and reinforcing ideologies and producing wildly popular demonstrations that captivate global imagination, they command far-reaching influence. Each of these reinforces the other. Controlling knowledge production fuels influence; growing influence accumulates resources; amassing resources secures knowledge production.