Key points
- AI is changing how we think and how we experience ourselves.
- Cognitive selfhood means remaining meaningfully present in our own thinking.
- Every human right begins with a self that is there to hold it.
Over 100 years ago, Auguste Deter sat across from the physician Alois Alzheimer, struggling to answer simple questions about her life. Her memory was failing, along with other elements of cognition that most of us take for granted. At one point, she offered a remarkable description of what was happening to her: “I have, so to speak, lost myself.”
Her words are powerful and resonant. She didn’t simply say that she had lost her memory or couldn’t remember. She said she had lost herself. Alzheimer’s disease is much more complicated than memory loss, but her words point toward something we almost intuitively understand. Cognition isn’t simply something the self possesses; it’s part of how the self is constructed and experienced
We tend to think of cognition in functional and rather practical terms. We remember, reason, judge, imagine, and decide. When these capacities begin to fail in dementia, something deeper may change along with them. People with dementia can certainly retain important aspects of identity and agency even with significant cognitive decline. But Deter’s observation raises a fundamental question
How much of who we are is connected to the thinking we do?
Artificial intelligence approaches that question from a very different direction. With Alzheimer’s disease, cognition can be involuntarily diminished. With AI, cognition can be expanded while portions of the cognitive work are voluntarily handed somewhere else. The machine becomes a cognitive alternative that remembers, writes, analyzes, and participates in decisions that were once the domain of our human brains
AI’s output can be extraordinary, yet our own participation in producing that output becomes smaller
This is the emerging issue of cognitive surrender. The concern isn’t that AI makes us less intelligent or somehow diminishes our humanity. AI can be an extraordinary cognitive partner, and many use it that way every day
But its growing role in our thinking raises another question about what I would call cognitive selfhood
Cognitive selfhood is our meaningful participation in the thinking through which we experience and become ourselves. It doesn’t require that every thought originate independently inside our heads—that was never true. Teachers, books, conversations, and culture have always shaped our thinking. But I believe that AI introduces something different in degree and perhaps eventually in kind. It can enter the production of an idea before that idea has fully formed within us. It can complete the argument, suggest the judgment, and sometimes provide the thought itself.
This creates a curious inversion. In dementia, cognitive capacity can decline, and the experience of self can become disrupted along with it. With AI, our cognitive capacity can increase dramatically even as our participation in that cognition decreases. We may know more and reason more effectively while becoming less certain about where our own cognition ends and another intelligence begins
This is where the idea of a human right becomes relevant, although perhaps in a more fundamental sense than we typically use the term. And to be clear, I’m not arguing for another item in a legal or political catalog of rights. I’m thinking about something that comes before the catalog itself. As AI becomes increasingly capable of participating in our thinking, there may be something fundamental worth preserving
We must preserve our participation in the cognitive processes that help constitute who we are
Auguste Deter’s words came from the tragedy of a disease that was taking something from her. AI presents almost the opposite circumstance. We are gaining extraordinary cognitive capability, often willingly and enthusiastically. Yet her words offer a strangely relevant and important warning. If cognition is deeply connected to selfhood, the question isn’t simply how much thinking a machine can do for us. It’s how much of our own thinking we need to retain to remain meaningfully ourselves
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After all, every other human right assumes there is a self there to hold it. And that makes cognitive selfhood something more fundamental than another right on the list. It may be the last human right because, without it, the others begin to lose their meaning
