James Baldwin in The New Yorker:
I underwent, during the summer that I became fourteen, a prolonged religious crisis. I use “religious” in the common, and arbitrary, sense, meaning that I then discovered God, His saints and angels, and His blazing Hell. And since I had been born in a Christian nation, I accepted this Deity as the only one. I supposed Him to exist only within the walls of a church—in fact, of our church—and I also supposed that God and safety were synonymous. The word “safety” brings us to the real meaning of the word “religious” as we use it. Therefore, to state it in another, more accurate way, I became, during my fourteenth year, for the first time in my life, afraid—afraid of the evil within me and afraid of the evil without. What I saw around me that summer in Harlem was what I had always seen; nothing had changed. But now, without any warning, the whores and pimps and racketeers on the Avenue had become a personal menace. It had not before occurred to me that I could become one of them, but now I realized that we had been produced by the same circumstances. Many of my comrades were clearly headed for the Avenue, and my father said that I was headed that way, too. My friends began to drink and smoke, and embarked—at first avid, then groaning—on their sexual careers. Girls, only slightly older than I was, who sang in the choir or taught Sunday school, the children of holy parents, underwent, before my eyes, their incredible metamorphosis, of which the most bewildering aspect was not their budding breasts or their rounding behinds but something deeper and more subtle, in their eyes, their heat, their odor, and the inflection of their voices.
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Like many adolescents, Deenie has a secret.
This notion — that LLMs are “just” next-word predictors based on statistical models of text — is so common now as to be almost a trope. It is used, both correctly and incorrectly, to explain the flaws, biases, and other limitations of LLMs. Most importantly, it is used by AI skeptics like [Gary] Marcus to argue that there will soon be 
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When Tintin is captured by an ancient Inca tribe in his fourteenth adventure, Prisoners of the Sun, he finds an article on his cell floor that forecasts a coming solar eclipse. This will prove to be significant since he, Captain Haddock, and Professor Calculus are to be burned at the stake. Tintin manages to see to it that the execution is staged at the right moment. When the Inca Prince of the Sun orders the pyre to be lit, Tintin invokes the Sun God: “O God of the Sun, sublime Pachacamac, display thy power, I implore thee! … If this sacrifice is not thy will, hide thy shining face from us!” In this patronizing Occidental fable of mathematical calculation triumphing over traditional belief, the weather god gives way to the scientist, whose knowledge gives Tintin the power to produce an apparent miracle.
JOHN TOOBY (July 26, 1952-November 9, 2023) was the founder of the field of Evolutionary Psychology, co-director (with his wife, Leda Cosmides) of the Center for Evolutionary Psychology, and professor of anthropology at UC Santa Barbara. He received his PhD in biological anthropology from Harvard University in 1989 and was professor of anthropology at the University of California, Santa Barbara. Tooby and Cosmides also co-founded and co-directed the UCSB Center for Evolutionary Psychology and jointly received the 2020 Jean Nicod Prize.
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