Before I begin, I would like to invite you to go on a small intellectual journey with me. The following text is not meant as a prediction of the future, but as a speculative thought experiment. I am trying to explore a possible long-term dynamic, and I would appreciate it if you engage with it as a model to be tested rather than as a final claim. At the end, I will also include several questions that you are welcome to answer. More generally, I would be very interested in discussing the theory, its assumptions, its weaknesses, and possible counterarguments.
The following theory / thought experiment describes a speculative future model in which technological immortality, artificial intelligence, and human security thinking could lead to an extreme concentration of power. At its center is the question of whether humans, by overcoming their biological limits and using AI as an assisting tool for almost everything, could ultimately move toward a singleton condition or rather toward a hive mind. The theory connects transhumanist visions of the future with an anthropological basic assumption: the human being is a creature that wants to survive, wants to avoid danger, and only permanently trusts other actors if their existence is either useful to him or at least not threatening.
The starting point of this theory is the current state and dynamics we have right now. The first thing I want to examine is the human being as a mortal creature. The human being is biologically limited. He ages, becomes ill, is vulnerable and dies. It is this limitation that forces him into cooperation. In early human history, the other human being was always ambiguous: he could be a danger, but he could also bring benefits. A stranger could attack, steal, or kill, but he could also help, hunt, harvest, protect, pass on knowledge, or become part of a community. Therefore, the other person was kept alive not for moral reasons, but because he was of practical use. Cooperation therefore did not arise from ethics or compassion but from mutual dependence.
This mutual dependence is one of the foundations of trust, social legitimacy, institutions, and limits on power - in general for our entire society. Because human beings need one another, no individual can easily become completely self-sufficient or absolutely dominant. Mortality, vulnerability, and dependence force humans to build systems of cooperation, succession, recognition, and restraint. In this sense, the biological limits of human life are not only weaknesses, they are also part of what makes social order possible.
Another important dynamic is the accumulation and transfer of power. If power becomes concentrated in one person, that person’s limited lifespan also limits the duration of that power. For a short period of time, one individual might be able to accumulate enormous influence, perhaps even control over large parts of the world. But once this person dies, the accumulated power cannot simply remain unified in the same way. It has to be transferred, inherited, divided, delegated, or institutionalized.
This creates a fundamental instability. After the death of a powerful individual, power is usually split among successors, institutions, allies, rivals, family members, elites, or interest groups. If absolute power is to remain concentrated, it must be successfully reunified again and again after each transfer. This process would have to be executed perfectly not just once, but repeatedly, across generations and potentially into the indefinite future.
Without a radical change in the human condition, this seems almost impossible. Mortality prevents permanent personal rule because every ruler eventually disappears. Even if one person could temporarily concentrate extraordinary power, death forces the system back into succession, fragmentation, competition, and renegotiation. In this sense, mortality functions as a natural barrier against unlimited and permanent individual power accumulation.
This basic structure changes radically as soon as humans overcome their own mortality through technology. Transhumanism aims to expand or completely overcome the biological limits of the human being through science and technology. This includes life extension, biotechnology, artificial organs, genetic optimization, neural interfaces, mind uploading or the transfer of the human mind into machines - the exact form of immortality does not matter for the present argument. What matters is the dynamic that follows. The decisive point is not merely the improvement of the human being, but the possibility of his immortality. If humans no longer have to age, if their consciousness can be preserved, copied, or technologically stabilized, then death is no longer accepted as a natural limit, but treated as a technical problem.
However, with this possible immortality, the value of one’s own life also changes. A mortal human being has much to lose, but his loss is temporally limited. An immortal human being, on the other hand, theoretically has an infinite amount to lose. His future does not end after a few decades, but could continue forever. As a result, his existence gains an infinite value. Every threat to his existence therefore becomes not merely a danger to a single life, but a danger to an infinite future.
This is exactly where the central security problem of my theory arises. In a world of immortal or potentially immortal humans, every other human becomes a permanent risk. It is not decisive whether the other is hostile in the present moment. It is enough that he could become hostile at some point in the future. If both actors exist forever, then there are theoretically infinitely many future situations in which mistrust, conflict, competition, or betrayal could arise. Even a very small probability of future hostility gains enormous weight under conditions of eternity.
The immortal human being could therefore arrive at the thought: if I can live forever, but another actor could someday end my existence, then this other actor is an infinite risk. From this logic arises a radicalized security dilemma. Everyone wants to secure their own existence. But the very attempt to gain absolute security makes them dangerous to others. If an actor begins to control, monitor, or eliminate others in order to protect his own eternity, then the others also see him as a threat. From this, a spiral of mistrust can emerge, in which security is sought not through cooperation, but through dominance.
In previous human history, this mistrust was limited by the usefulness of other people. Humans needed other humans. They needed them for work, protection, reproduction, knowledge, emotional attachment, and social order. But in a future with highly developed artificial intelligence, this usefulness could decline sharply. If AI produces food, heals diseases, conducts research, controls protection systems, organizes infrastructure, prepares decisions, and even takes over emotional or creative functions, then the other human being loses his practical added value from the perspective of a single immortal actor.
This creates a dangerous shift. The usefulness of other humans decreases, while their risk remains or even increases. The other human being is no longer perceived as a necessary partner, but primarily as a potential threat. In this scenario, AI appears more reliable, controllable, and efficient than human co-actors. It replaces cooperation without itself possessing the same kind of independent human claim to power — at least as long as it remains under the control of the immortal actor.
From this constellation, a tendency toward extreme power concentration could emerge. If other humans no longer have indispensable usefulness, but still represent a possible danger, an immortal actor could try to control, subjugate, exclude, or, in the most extreme case, eliminate them. This process does not have to arise from hatred. It could emerge from a cold security logic. The thought is not necessarily: “I hate you,” but: “As long as you exist, you could someday end my eternity.”
In the extreme case, this logic leads to the so-called singleton. A singleton is a single highest decision-making authority that controls all relevant means of power. In this theory, the most radical singleton would be a single immortal human being or a single human-AI system that has displaced, killed, or controlled all other actors. This final actor would not simply be a ruler in the classical political sense. His power would be qualitatively different because it would be based on technological immortality, artificial intelligence, and nearly unlimited control.
Such an actor could develop qualities that have traditionally been attributed to God. However, I may go into more detail about this line of thought in a later post.
The alternative I see to the development of a singleton is the creation of a hive mind. If humanity anticipates that technological immortality and AI could lead to extreme power concentration, it might search for a way to prevent one individual or one small group from becoming the final center of control. One possible solution could be the gradual creation of a hive mind.
A hive mind is a collective form of consciousness in which many individual minds are connected so deeply that they begin to think, decide, or experience reality as one larger mental system. The individuals may still exist biologically, but their thoughts, memories, goals, or perceptions are no longer fully separate. In this sense, a hive mind is not merely cooperation between people, but a partial or complete merging of minds.
The form of hive mind I have in mind would not necessarily be a biological merging of bodies, but rather a technological merging of minds. I imagine it as a system in which human consciousness, experiences, memories, personality traits, values, and emotional patterns are uploaded into a shared digital environment — something like “the cloud,” but on the level of consciousness rather than ordinary data. So you basically upload "yourself".
In this scenario, a human being would no longer be limited to one biological body. The biological body might become optional, replaceable or only one possible interface with reality. A person could continue to exist as a digital mind or as part of a larger shared cognitive system. This mind could then interact with the world through biological bodies with chip interfaces in their brain or robotic bodies.
This would radically change what it means to “be somewhere.” If the mind is no longer bound to one biological body, then presence becomes transferable. A person could experience the world through a robotic body in another place, while their consciousness remains digitally stored or connected. In that sense, something similar to teleportation would become possible: not by physically moving the biological body from one location to another, but by transferring the point of experience from one artificial body to another.
For example, a person could “wake up” in a robotic body in Europe, then disconnect from it and reconnect to another robotic body in Asia, on Mars, or inside a virtual world. The continuity would not come from the physical body, but from the digital mind that experiences through different bodies. The body would become a tool, not the foundation of identity.
This also makes the hive mind different from ordinary cooperation. In normal society, individuals communicate from the outside: they speak, write, negotiate, misunderstand each other, and try to coordinate. In a digital hive mind, however, minds could be connected from the inside. Memories, emotions, intentions, and thoughts could potentially be shared directly. The distance between individuals would become smaller, because parts of their inner experience would become accessible to others or integrated into a common mental system.
Such a development could reduce the security problem between separate individuals. If my thoughts, values, and memories are partly connected with yours, then you are no longer a completely external actor. The boundary between “me” and “you” becomes weaker. A conflict between individuals could become more like an internal conflict inside one larger mind. In this sense, the hive mind could appear as an alternative to the singleton: instead of one immortal being dominating all others, many beings merge into a shared structure.
However, this solution also has a dark side. If human minds are uploaded into one shared digital system, individual autonomy could gradually disappear. The hive mind might begin as voluntary connection, but over time it could become irreversible integration. Once memories, values, and identities are merged, it may no longer be clear where one person ends and another begins. The human race would survive, but not necessarily as separate individuals.
This is why the hive mind is both a possible solution and a possible transformation of the singleton. It could prevent the rise of one lonely immortal ruler by integrating many minds into one collective system. But at the same time, it could create a collective singleton: one shared consciousness, one digital civilization, one highest decision-making structure. The difference is that this singleton would not be embodied in one individual, but in the merged mind of humanity itself.
After presenting my thoughts, I would like to ask for your opinion on the theory and more specifically on the following questions:
