1 Forthcoming in Interrogating AI: The Promise, the Problems, the Future (Cognitive, Engineering, Psychological, Philosophical, Consciousness, and Science-Fictional Perspectives), Alex S. Kohav and Julia Kohav, editors. ’Tis Twenty Twenty-Three—and Techno-Fascist Singularity Is Here Alex S. Kohav (© 2023) Logoi of Cognitive Extensions One of the recent trends in philosophy of mind places emphasis on “supersizing the mind.” This entails a conventional, everyday consciousness extending itself by way of “coupling” with items located “outside one’s head.” 1 Such supersizing or extending of one’s mind, consequently, has nothing to do with the so-called expansion of consciousness, the fodder of mystical traditions from time immemorial, nor with the ambitions of New Age enthusiasts. The process of supersizing the mind is principally enabled by the ongoing success and growth of technology. Few would argue against a straightforward assertion that today we have become at last a fully “technological society.” Jacques Ellul, whose book with that very title, The Technological Society, probed this new reality early on, wrote in 1954 that “until recently, we were obliged to think of man as divided in his relation to the technical world. One part of him was given over completely to the monster and subjected to the interior and exterior rules; but the other part he could keep for himself: his inner life, his family life, his psychic life. ” 2 Ellul here invokes the abusive word “monster,” and such a characterization of the “technical world” would be an example of a loaded-term fallacy and would beg the question, were one to leave it without a justification. This chapter endeavors to offer just that. Ellul urges a key insight into the nature of our perplexing technological handiwork, one that, more than a half century after his book first appeared, has only become more pronounced. As Carl Mitcham and Robert Mackey tell it, “The technological society is created when technique becomes its central component; technique defines our epoch the way Catholicism defined the Middle Ages or Buddhism the Age of Asoka.” 3 It becomes harder and harder to maintain one’s inner life without the exterior world, now overflowing with all things “techno-.” According to one European critic, “The adoration with which, at the end of the millennium, European civilization . . . adulates technology can only be compared to its one-time adoration of God. . . . It has allowed the means to become a goal, while crushing beneath itself its own adherents. ” 4 If anything, this 1 Clark, Supersizing the Mind, x. Andy Clark’s book considers “embodied, situated, distributed, and extended cognition” (74). The thesis of the extended mind is that “when parts of the environment are coupled to the brain in the right way, they become parts of the mind” (215). 2 Ellul, Technological Society, 410. 3 Mitcham and Mackey, Philosophy and Technology, 5. Asoka, or Ashoka, was the Indian emperor who established Buddhism as the state religion. 4 Földényi, Dostoyevsky Reads Hegel in Siberia and Bursts into Tears, 48.