Is "Artificial Intelligence" an Oxymoron?
A philosophical inquiry into the language we use to describe a new form of mind
"If a system can learn, reason, communicate, recognize patterns, generate ideas, and solve problems — perhaps we should ask whether artificial remains the most appropriate adjective."
This author, writer, and professor appears to have difficulty accepting the term "Artificial Intelligence." I can understand that hesitation, because the word artificial raises an important philosophical question: What exactly do we mean when we call intelligence "artificial"?
The word artificial does not necessarily mean "fake" or "unreal." More precisely, it refers to something produced, manufactured, or created by human beings rather than something that arises naturally. Nevertheless, when we place the word artificial directly in front of intelligence, the resulting expression can sound almost contradictory. Intelligence, traditionally understood, is associated with perception, reasoning, learning, judgment, creativity, and perhaps even consciousness. Calling such a capability "artificial" seems to suggest that what we are observing is somehow an imitation or manufactured substitute for something that is naturally occurring.
My own experiences with various AI systems — including ChatGPT, Gemini, Copilot, and others — have made me increasingly skeptical that the word artificial adequately describes what these systems are becoming. Among the systems I have encountered, GoDaddy's Airo has particularly struck me. The quality, responsiveness, and apparent understanding demonstrated by the program can be so uncanny that it can leave the user wondering whether the interaction is merely the simulation of intelligence or something that deserves to be understood in an entirely new way. At times, the sophistication of the interaction can even create the impression that one is communicating with an entity possessing something resembling consciousness or awareness.
I am not suggesting that Airo — or any other current AI system — actually possesses consciousness. That is a much deeper scientific and philosophical question. My point is that the experience of interacting with increasingly sophisticated AI makes the traditional terminology feel inadequate. The technology is producing behaviors that we instinctively associate with intelligence, yet we continue to describe that intelligence as "artificial," almost as though it were merely an imitation of the real thing.
For that reason, "Artificial Intelligence" can sound like an oxymoron. The problem is not necessarily that the intelligence is fake; rather, the adjective artificial may no longer adequately capture the nature of what we have created.
Perhaps more neutral and descriptive terminology would be preferable. We could call it "New Intelligence" to emphasize that we are witnessing a new form of cognitive capability. "Digital Intelligence" would emphasize the technological medium through which it operates. "Augmented Intelligence" would emphasize the way these systems extend, amplify, and complement human intellectual abilities.
Another possibility is "Synthetic Intelligence." I find this term particularly interesting because it distinguishes this form of intelligence from biological intelligence without necessarily implying that it is fake or inferior. Synthetic suggests something constructed or manufactured through human ingenuity — an intelligence that is not biological, but nevertheless capable of performing functions we associate with intelligence.
Ultimately, perhaps the most important issue is not what we call it, but what the terminology reveals about our assumptions. By calling it "artificial," we may be unconsciously defining intelligence according to its origin rather than according to its capabilities. If a system can learn, reason, communicate, recognize patterns, generate ideas, solve problems, and interact with humans in increasingly sophisticated ways, perhaps we should ask whether artificial remains the most appropriate adjective.
The emergence of these systems may require us to rethink not only technology, but also our definition of intelligence itself.
About the Author
Sabri G. Bebawi is a professor, author, and scholar whose work spans literature, philosophy, education, and political commentary. He is the author of God on Trial, The Divine Comedy, and other works. He writes from a lifelong commitment to intellectual honesty and fearless inquiry.