AI anthropomorphism is the attribution of human-like feelings, mental states, and behavioral characteristics to artificial intelligence systems. Factors related to the user of the AI – such as culture, age, education, gender, and personality traits – are also important determinants of the strength of anthropomorphic effects. Since the earliest days of AI development, humans have interpreted machine outputs through anthropomorphic frameworks, but the recent emergence of generative AI has amplified these tendencies. In research and engineering, there is a distinction between anthropomorphism and anthropomorphic design. The former is an innate human tendency toward non-human entities. The latter is the scientific community effort to “design anthropomorphism”. Such a design can involve the manipulation of cues, including AI appearance, behaviour and language. Contemporary AI systems today can generate extremely human-like outputs and are often designed specifically to do so, meaning that their anthropomorphic effects can be especially powerful. In some cases, anthropomorphism is accompanied with explicit beliefs that AI systems are capable of empathy, goodwill, understanding, or consciousness. == Background == === In early AIs === Views of artificial agents possessing a human-like intelligence have existed since the early development of computers in the mid-1900s. The use of the human mind as a metaphor for understanding the workings of machine systems was prevalent among researchers in the early days of computer science, with multiple influential works widely distributing the idea of intelligent machines. Among the most widely cited papers of this period was Alan Turing's "Computing Machinery and Intelligence" in which he introduced the Turing Test, stating that a machine was intelligent if it could produce conversation that was indistinguishable from that of a human. These academic works in the 1940s and 1950s gave early credibility to the idea that machine workings could be thought of similarly to human minds. The public quickly came to view artificial systems similarly, with often exaggerated conceptions of the capabilities of early machines. Among the most well-known demonstrations of this was through the chatbot ELIZA designed by Joseph Weizenbaum in 1966. ELIZA responded to user inputs with a rudimentary text-processing approach that could not be considered anything resembling true understanding of the inputs, yet users, even when operating with full conscious knowledge of ELIZA's limitations, often began to ascribe motivation and understanding to the program's output. Weizenbaum later wrote, "I had not realized ... that extremely short exposures to a relatively simple computer program could induce powerful delusional thinking in quite normal people." Comparisons between the intellectual capabilities of artificial intelligence and human intelligence were continually intensified by the attempts of computer scientists to develop machines that could perform human tasks at a level equal to or better than humans. A symbolic turning point was achieved in 1997, when IBM's chess supercomputer Deep Blue defeated then-world champion Garry Kasparov in a highly publicized six-game match. The defeat of a human by a machine for the first time in chess – a game viewed as a canonical example of human intellect – and the media attention surrounding the match led to a significant shift, where views of parallels between human and artificial intelligence moved from abstract speculation to being concretely demonstrated. A similar achievement was reached in the board game Go in 2017, when the program AlphaGo defeated world top-ranked Ke Jie. === Large language models === The AI boom of the 2020s brought about the widespread emergence of generative AI; in particular, chatbots such as ChatGPT, Gemini, and Claude based on large language models (LLMs) have become increasingly pervasive in everyday society. These systems are notable for the fact that they are able to respond to a wide range of prompts across contexts while producing strikingly human-like outputs – research has shown that humans are often unable to distinguish human-generated text from AI-generated text, and modern AI chatbots have formally been shown to pass the Turing test. As such, the anthropomorphic effects of AI are more powerful than ever. Given that LLMs have brought AI into the technological mainstream, considerable scientific effort has been devoted in recent years to understand existing and potential ramifications of AI in the public sphere; the prevalence and effects of anthropomorphism is one of those domains where much of this effort has been directed. == Current anthropomorphic attributions == === In the general public === Surveys have shown that a substantial portion of the public attributes human-like qualities to AI. In one sample of U.S. adults from 2024, two-thirds of people believed that ChatGPT is possibly conscious on some level, though other research has shown that the public still views the likelihood itself of AI consciousness as comparatively low. Another study conducted in 2025 found that women, people of color, and older individuals were most likely to anthropomorphize AI, as well as that – in general – humans view AIs as warm and competent, and anthropomorphic attributions to AI had increased by 34% in the past year. A YouGov poll reported that 46% of Americans believe that people should display politeness to AI chatbots by saying "please" and "thank you", demonstrating the application of social norms to AI. These beliefs extend to behavior, where majorities of AI users claim to always be polite to chatbots; of those who behave politely, most say they do so simply because it is the "nice" thing to do. In many recent cases, humans have developed robust interpersonal bonds with AI systems. For example: users of social chatbots like Replika and Character.ai have been documented to fall in love with the AIs, or to otherwise treat the AIs as intimate companions, and it has become increasingly common for individuals to use LLMs like ChatGPT as therapists. Chatbots are able to produce responses deeply attuned to users, as they are often designed to maximize agreeableness and mirror users' emotions; this can create compelling illusions of intimacy. === In the research community === In many cases, even AI researchers anthropomorphize AI systems in some capacity. Among the most extreme and well-publicized of these instances occurred in 2022, when engineer Blake Lemoine publicly claimed that Google's LLM LaMDA was conscious. Lemoine published the transcript of a conversation he had had with LaMDA regarding self identity and morality which he claimed was evidence of its sentience; he asserted that LaMDA was "a person" as defined by the United States Constitution and compared its mental capability to that of a 7- or 8-year-old. Lemoine's claims were widely dismissed by the scientific community and by Google itself, which described Lemoine's conclusions as "wholly unfounded" and fired him on the grounds that he had violated policies "to safeguard product information". It is much more common that AI researchers unintentionally imply humanness of AI through the ordinary use of anthropomorphic language to describe nonhuman agents. This kind of language, which Daniel Dennett coined the "intentional stance", is very common in everyday life in a variety of different contexts (e.g., "My computer doesn't want to turn on today"). For AI agents that may actually appear to very closely replicate some human abilities, however, the casual use of such anthropomorphic language in research has been scrutinized for being potentially misleading to the public. As early as 1976, Drew McDermott criticized the research community for the use of "wishful mnemonics", where AIs were referred to with terms like "understand" and "learn". In the LLM era, these criticisms have further intensified, with the negative effects of AI anthropomorphism in the public posing an especially salient danger given the elevated accessibility of modern AI. In some cases, the use of anthropomorphic language for AI is not unintentional, but is willfully used by researchers in order to promote better understanding of the brain – the idea being that, as AI can be functionally similar in some ways to the human brain, we may gain new insights and ideas from treating AI as a kind of model of the brain's workings. In particular, deep neuronal networks (DNNs) are often explicitly compared to the human brain, and significant advances in DNN research have stirred considerable enthusiasm about the ability of AI to emulate the human abilities. Caution has been urged in this domain as well, however; the use of anthropomorphic language can mask important differences that fundamentally distinguish AI from human intelligence. When it comes to DNNs, for example, it has been pointed out that they are still structurally quite different
Resisting AI
Resisting AI: An Anti-fascist Approach to Artificial Intelligence is a book on artificial intelligence (AI) by Dan McQuillan, published in 2022 by Bristol University Press. == Content == Resisting AI takes the form of an extended essay, which contrasts optimistic visions about AI's potential by arguing that AI may best be seen as a continuation and reinforcement of bureaucratic forms of discrimination and violence, ultimately fostering authoritarian outcomes. For McQuillan, AI's promise of objective calculability is antithetical to an egalitarian and just society. McQuillan uses the expression "AI violence" to describe how – based on opaque algorithms – various actors can discriminate against categories of people in accessing jobs, loans, medical care, and other benefits. The book suggests that AI has a political resonance with soft eugenic approaches to the valuation of life by modern welfare states, and that AI exhibits eugenic features in its underlying logic, as well as in its technical operations. The parallel is with historical eugenicists achieving saving to the state by sterilizing defectives so the state would not have to care for their offspring. The analysis of McQuillan goes beyond the known critique of AI systems fostering precarious labour markets, addressing "necropolitics", the politics of who is entitled to live, and who to die. Although McQuillan offers a brief history of machine learning at the beginning of the book – with its need for "hidden and undercompensated labour", he is concerned more with the social impacts of AI rather than with its technical aspects. McQuillan sees AI as the continuation of existing bureaucratic systems that already marginalize vulnerable groups – aggravated by the fact that AI systems trained on existing data are likely to reinforce existing discriminations, e.g. in attempting to optimize welfare distribution based on existing data patterns, ultimately creating a system of "self-reinforcing social profiling". In elaborating on the continuation between existing bureaucratic violence and AI, McQuillan connects to Hannah Arendt's concept of the thoughtless bureaucrat in Eichmann in Jerusalem: A Report on the Banality of Evil, which now becomes the algorithm that, lacking intent, cannot be accountable, and is thus endowed with an "algorithmic thoughtlessness". McQuillan defends the "fascist" in the title of the work by arguing that while not all AI is fascist, this emerging technology of control may end up being deployed by fascist or authoritarian regimes. For McQuillan, AI can support the diffusion of states of exception, as a technology impossible to properly regulate and a mechanism for multiplying exceptions more widely. An example of a scenario where AI systems of surveillance could bring discrimination to a new high is the initiative to create LGBT-free zones in Poland. Skeptical of ethical regulations to control the technology, McQuillan suggests people's councils and workers' councils, and other forms of citizens' agency to resist AI. A chapter titled "Post-Machine Learning" makes an appeal for resistance via currents of thought from feminist science (standpoint theory), post-normal science (extended peer communities), and new materialism; McQuillan encourages the reader to question the meaning of "objectivity" and calls for the necessity of alternative ways of knowing. Among the virtuous examples of resistance – possibly to be adopted by the AI workers themselves – McQuillan notes the Lucas Plan of the workers of Lucas Aerospace Corporation, in which a workforce declared redundant took control, reorienting the enterprise toward useful products. McQuillan advocates for what he calls decomputing, an opposition to the sweeping application and expansion of artificial intelligence. Similar to degrowth, the approach criticizes AI as an outgrowth of the systemic issues within capitalist systems. McQuillan argues that a different future is possible, in which distance between people is reduced rather than increased through AI intermediaries. The work of McQuillan warns against "watered-down forms of engagement" with AI, such as citizen juries, which superficially look like democratic deliberation but may actually obscure important decisions about AI that are outside the purview of the engagement situation (McQuillan 2022, 128). In an interview about the book, McQuillan describes himself as an "AI abolitionist". == Reception == The book has been praised for how it "masterfully disassembles AI as an epistemological, social, and political paradigm". On the critical side, a review in the academic journal Justice, Power and Resistance took exception to the "nightmarish visions of Big Brother" offered by McQuillan, and argued that while many elements of AI may pose concern, a critique should not be based on a caricature of what AI is, concluding that McQuillan's work is "less of a theory and more of a Manifesto". Another review notes "a disconnect between the technical aspects of AI and the socio-political analysis McQuillan provides." Although the book was published before the ChatGPT and large language model debate heated up, the book has not lost relevance to the AI discussion. It is noted for suggesting a link between beliefs in artificial intelligence and beliefs in a racialised and gendered visions of intelligence overall, whereby a certain type of rational, measurable intelligence is privileged, leading to "historical notions of hierarchies of being". The blog Reboot praised McQuillan for offering a theory of harm of AI (why AI could end up hurting people and society) that does not just encourage tackling in isolation specific predicted problems with AI-centric systems: bias, non-inclusiveness, exploitativeness, environmental destructiveness, opacity, and non-contestability. For educational policies could also look at AI following the reading of McQuillan: In his book Resisting AI, Dan McQuillan argues that "When we're thinking about the actuality of AI, we can't separate the calculations in the code from the social context of its application" .... McQuillan's particular concern is how many contemporary applications of AI are amplifying existing inequalities and injustices as well as deepening social divisions and instabilities. His book makes a powerful case for anticipating these effects and actively resisting them for the good of societies. Videos and podcasts with an interest in AI and emerging technology have discussed the book.
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