On a conversation about romanticism, an LLM cited a 2024-02-10 blog by Sasha Rink titled "Top 10 most romantic animals". See Image below from the blog.

"Valentine's Day isn't just for humans! Animals in the wild also engage in some of the most heartwarming and romantic behaviours. From extravagant displays of affection to lifelong partnerships, here are 10 of the most romantic animals to celebrate this Valentine's Day:"

Well, this topic is not exactly about those romantic animals.

Philosophical Foundation

To design an SSIS with a suitable philosophical foundation, it is a prerequisite to identify the quintessential human qualities and the conditions that would best nurture and enable the fullest expression of those qualities. The focus is not on designing for future transhumans or limiting expression to primitive instincts, but on preserving authentic human experience.

Romanticism greatly influences the philosophical foundation of an SSIS:

"Romanticism (also known as the Romantic era) was an artistic, literary, musical and intellectual movement that originated in Europe toward the end of the 18th century, and in most areas was at its peak in the approximate period from 1800 to 1850. Romanticism was characterized by its emphasis on emotion and individualism as well as glorification of all the past and nature, preferring the medieval rather than the classical. It was partly a reaction to the Industrial Revolution, the aristocratic social and political norms of the Age of Enlightenment, and the scientific rationalization of nature - all components of modernity." Wikipedia: Romanticism retrieved 2019-12-06.

By promoting sustainable living and harmony with the natural world, SSIS supports the romantic ideal of humans as part of nature rather than separate from or dominant over it. The focus on deriving meaning from family, community, and joie de vivre rather than technological advancement resonates with romantic ideals of human fulfillment.

What makes Romanticism particularly suitable as a philosophical foundation for SSIS is its emergence as a response to similar forces we face today - industrialization then, digitalization and artificial intelligence now. In both cases, human-scale experiences and natural connections were threatened by technologies that promised efficiency at the cost of authentic engagement with the world. The Romantic movement sought not to halt progress but to ensure technology served human needs rather than reshaping humans to serve technological imperatives.

The Peak of Human Qualities

When prompted to identify the peak expression of humanity's quintessential qualities, Claude suggested the period between 1750-1850 in certain parts of Europe and America, particularly in rural and small-town settings. This era represented a unique balance point where technology was advanced enough to provide basic comforts and security, but not so advanced as to separate humans from direct engagement with their environment and labor. Literacy and education were becoming more widespread, nurturing moderate intelligence without yet leading to over-intellectualization or information overload. The Romantic movement explicitly celebrated the integration of emotion and reason, with communities still largely organized around extended families and small-scale social networks. People generally lived and worked in close connection with natural cycles and rhythms, while craftsmanship and manual skills were highly valued, allowing for creative expression through practical work. The pace of life still allowed for deep social bonds and contemplative moments, and religious/spiritual beliefs and scientific understanding coexisted without severe conflict.

This analysis aligns with the author's own conclusion written in 1971: "In search for the peak of humanity I have as a first approximation concluded on the romantic age."BTRA page 64, May 21, 1971.

Beyond Romanticism

While Romanticism provides the philosophical foundation, the SSIS should benefit from an appreciation of the most humane concepts from humanity's journey:

"Romanitas is the collection of political and cultural concepts and practices by which the Romans defined themselves." Wikipedia: Romanitas retrieved 2019-12-06.

"The primary Roman virtues both public and private, were: Abundantia, Auctoritas, Comitas, Constantia, Clementia, Dignitas, Disciplina, Fides, Firmitas, Frugalitas, Gravitas, Honestas, Humanitas, Industria, Innocencia, Laetitia, Nobilitas, Justitia, Pietas, Prudentia, Salubritas, Severitas, Veritas, and Virtus." Wikipedia: Virtue retrieved 2024-09-16.

"In Ancient India - While religious scriptures generally consider dharma or aṟam (the Tamil term for virtue) as a divine virtue, Valluvar [an Indian poet and philosopher] describes it as a way of life rather than any spiritual observance, a way of harmonious living that leads to universal happiness." Wikipedia: Virtue retrieved 2024-09-16.

Paideia referred to the rearing and education of the ideal member of the ancient Greek polis or state.” … “An ideal man within the polis would be well-rounded, refined in intellect, morals, and physicality, so training of the body, mind, and soul was important. Both practical, subject-based schooling as well as a focus upon the socialization of individuals within the aristocratic order of the polis was a part of this training.” … “Gymnastics and wrestling were valued for their effect on the body alongside the moral education which was imparted by the study of music, poetry, and philosophy.. Wikipedia: Paideia retrieved 2024-09-16.

The SSIS enriches its Romantic foundation by incorporating these diverse philosophical traditions, acknowledging that human flourishing requires the synergistic integration of various cultural perspectives on virtue and harmonious living.

The Neo-Luddite Connection

"The Luddites were members of a 19th-century movement of English textile workers who opposed the use of certain types of automated machinery due to concerns regarding decreased pay for textile workers and a perceived reduction of output quality, and often destroyed the machines in organized raids. Members of the group referred to themselves as Luddites, self-described followers of "Ned Ludd", a mythical weaver whose name was used as a pseudonym in threatening letters to mill owners and government officials" Luddite (retrieved 2024-08-01)

"The Luddites were members of a 19th-century movement of English textile workers who opposed the use of certain types of automated machinery due to concerns regarding decreased pay for textile workers and a perceived reduction of output quality, and often destroyed the machines in organized raids. Members of the group referred to themselves as Luddites, self-described followers of "Ned Ludd", a mythical weaver whose name was used as a pseudonym in threatening letters to mill owners and government officials." ...

"Nowadays, the term 'Luddite' often is used to describe someone who is opposed or resistant to new technologies. By 2006, the term neo-Luddism had emerged to describe opposition to many forms of technology. According to a manifesto drawn up by the Second Luddite Congress (April 1996; Barnesville, Ohio), neo-Luddism is 'a leaderless movement of passive resistance to consumerism and the increasingly bizarre and frightening technologies of the Computer Age'." - Wikipedia: Luddite retrieved 2024-08-01.

The Leader of the Luddites,1812. Hand-coloured etching.

Chellis Glendinning in "Notes toward a Neo-Luddite Manifesto" writes in part:

"The worldview that 19th century Luddites challenged was that of laissez-faire capitalism with its increasing amalgamation of power, resources, and wealth, rationalized by its emphasis on 'progress'."

"The worldview they supported was an older, more decentralized one espousing the interconnectedness of work, community, and family through craft guilds, village networks, and townships. They saw the new machines that owners introduced into their workplaces - the gig mills and shearing frames - as threats not only to their jobs, but to the quality of their lives and the structure of the communities they loved. In the end, destroying these machines was a last-ditch effort by a desperate people whose world lay on the verge of destruction."

"Neo-Luddites are not anti-technology. Technology is intrinsic to human creativity and culture. What we oppose are the kinds of technologies that are, at root, destructive of human lives and communities. We also reject technologies that emanate from a worldview that sees rationality as the key to human potential, material acquisition as the key to human fulfillment, and technological development as the key to social progress."

"We favor the creation of technologies that are of a scale and structure that make them understandable to the people who use them and are affected by them. We favor the creation of technologies built with a high degree of flexibility so that they do not impose a rigid and irreversible imprint on their users, and we favor the creation of technologies that foster independence from technological addiction and promise political freedom, economic justice, and ecological balance."

While the SSIS initiative welcomes the adaptation of modern scientific principles to limited SSIS capabilities, the SSIS initiative rejects technological advancement inconsistent with the expression of quintessential human qualities. Thus, Claude (2024-08-01) was prompted in a conversation “Is the SSIS initiative neo-Luddism?”:

The SSIS philosophy represents a form of foundational neo-Luddism that recognizes how technology has already begun to materially dehumanize us through various means—digital addiction, algorithmic determination of our choices, and the replacement of human connection with technological substitutes. This perspective advocates for careful examination of technological progress, particularly rejecting human augmentation technologies and innovations that fail to preserve what makes us quintessentially human: our autonomy, creativity, emotional depth, and capacity for meaningful connection. At its core, this philosophy isn't anti-technology but rather pro-human, seeking technologies that enhance rather than diminish our essential humanity.

The philosophical framework establishes important boundaries around technological development, suggesting that certain romantic ideals about humanity's intrinsic value may fundamentally conflict with unchecked technological advancement. By questioning which technologies truly serve human flourishing and which may undermine it, SSIS philosophy challenges us to evaluate not just whether we can develop certain technologies, but whether we should—particularly when those developments might alter fundamental aspects of human experience or reduce us to mere data points or biological machines.

This balanced approach acknowledges technology's benefits while remaining vigilant about its potential to erode human qualities and agency. Rather than embracing every innovation as progress, it calls for deliberate assessment of how technology shapes our identity, relationships, and societies. The SSIS perspective reminds us that technology should remain a tool serving human needs and values, not a force that reshapes humanity according to technological imperatives or computational efficiencies.

From Alarmism to Action

On January 19, 2016, after a month-long public vote, the Information Technology and Innovation Foundation (ITIF) gave its annual Luddite Award to:

"a loose coalition of scientists and luminaries who stirred fear and hysteria in 2015 by raising alarms that artificial intelligence (AI) could spell doom for humanity. ITIF argued that such alarmism distracts attention from the enormous benefits that AI can offer society and, worse, that unnecessary panic could forestall progress on AI by discouraging more robust public and private investment."

"It is deeply unfortunate that luminaries such as Elon Musk and Stephen Hawking have contributed to feverish hand-wringing about a looming artificial intelligence apocalypse, said ITIF President Robert D. Atkinson. Do we think either of them personally are Luddites? No, of course not. They are pioneers of science and technology. But they and others have done a disservice to the public and have unquestionably given aid and comfort to an increasingly pervasive Neo-Luddite impulse in society today by demonizing AI in the popular imagination. "ITIF: Artificial Intelligence Alarmists Win ITIF's Annual Luddite Award January 19, 2016.

Whether SSIS deserves the "Luddite Award" or not is ultimately irrelevant to its value. What matters is that SSIS offers a substantive critique of technologies that diminish our humanity while providing foundational concepts that can be implemented across different technological ecosystems. This approach acknowledges that technologies exist as interdependent systems, yet allows for thoughtful integration of beneficial innovations - like solar cookers that apply modern knowledge within simpler infrastructures - without requiring wholesale adoption of potentially dehumanizing elements.

The SSIS concept is grounded in pragmatic realism, reconciled to the understanding that the entire human species cannot be redirected from what many see as its apparent trajectory—whether being supplanted by artificial superintelligence or surrendering to transhumanist ideals. Rather than offering mere philosophical criticism or alarmism, SSIS represents a constructive effort to provide a humane alternative for those societies that may freely choose to implement its principles, preserving essential human qualities while selectively embracing beneficial technological advancements. This balanced approach offers a middle path between uncritical technological adoption and wholesale rejection, focusing instead on technologies that enhance rather than diminish our humanity.