The Algorithmic Void: AI, Narcissism, and the Destruction of Human Connection

 

Abstract

Goeun Kim argues in “The Narcissistic Mirage” that social media personalization technology satisfies individual preferences and subjectivity in the era of AI-based algorithms. However, Kim shows it paradoxically encourages narcissistic tendencies within users, creating a connected but lonely society. She argues that currently, social media creates echo chambers that amplify the views and beliefs of particular groups, which leads to collective narcissism with a distorted sense of reality. While enhancing individual user experiences, this phenomenon feeds into and reinforces a narcissistic projection of the self. Artificial intelligence fosters a distorted sense of self-importance and a limited world perspective which inhibits genuine introspection. In this paper, I will make a case that artificial intelligence (AI) algorithms will surpass Kim’s projection of AI’s influence in social media alone, moving into every aspect of our daily lives. In Section One, I will discuss the current data showing that due to technological advancements, narcissism is on the rise. Still, as self-esteem rises, depression rates and isolation are soaring. I will discuss how AI's role has moved beyond social media to tools, apps, and machines that will increase emotional distress as AI productivity rises, creating an inflated sense of influence but decreasing human purpose and knowledge. In Section Two, I will agree with and expand on Kim’s argument that the long-term results of artificial intelligence will lead to a humanity where a narcissistic projection of the self will lead to a distorted sense of self, inhibiting our daily lives and detrimentally impacting human-to-human relationships. In Section Three, I will discuss narcissistic symptoms regarding difficulty in making and keeping relationships and how AI companions can create a false reality in an isolated humanity. In Section Four, I will discuss the impact of a society with artificial companions but no genuine human relationships and the possible consequences. Finally, I will conclude my paper by showing that artificial intelligence’s growing presence could foster a rise in narcissism. The consequences may be the destruction of human relationships. Humanity looks to a future where the AI projection of the self may become distorted and isolate us from one another by innumerable algorithms.

Introduction 

In “The Narcissistic Mirage”, Goeun Kim argues that social media platforms through AI-driven personalized algorithms, entice users into algorithmic prisons. Kim presents that social media platforms are not neutral spaces where people share content. Instead, they are active digital environments where an individual’s preferences and subjectivities are amplified. Most individuals are unaware of these algorithmic isolation chambers.[1] AI technology in social media caters to personal desires. It can give the user illusions of a deeper connection with others on the platform. But the programming can disturbingly cultivate narcissistic tendencies, creating a connected but lonely society. In Kim’s paper, she shows that the reinforcement of the distorted self in social media can lead to polarization, intensifying narcissistic traits. [2]  The results are that individuals enter a self-validation cycle, seeking approval and approving others who are like them. Overall, it can take away from genuine reflection as well as interactions that are meaningful.[3]

While Kim’s focus is rooted in social media, I will show how the influence of artificial intelligence extends and will continue beyond these platforms. I will argue in this paper that the pervasive reach of AI and algorithms is no longer confined and has already become embedded into our everyday lives. From artificial intelligence in the workplace to healthcare, artificial intelligence is shaping and reinforcing our self-perception.[4] As the view of the self begins to depend on AI to shape our self-perception, the emergence of narcissistic traits can create a dependent emotional relationship. In addition, as these technologies increasingly encroach on our lives, the lines between the real and artificial, I suggest, will blur. In isolation, society could become distorted in how we ultimately relate to ourselves and others.

Philosopher Thomas Fuchs warns while artificial intelligence promises to make our lives easier and more efficient, there is a cost. It may ultimately take away our autonomy as well as individuality.[5] In a slow fade, society will rely more and more on AI for everything. We will rely on artificial intelligence for education, work productivity, emotional support, and validation. As AI becomes part of our routines, we will create a world where self-worth can mainly be dictated externally by an algorithm. As such, we could not only become self-focused but, it could have dark effects on society. In this paper, I will explore how the expansion of AI will likely impact self-perception, human interactions, and society as a whole. As we change how we use and interact with AI, we are, perhaps more significantly, changing the way humans relate to one another.

Section One - The Rise of Narcissism in the Age of AI 

Kim describes the tool of social media as said to be created to change the user’s behavior upon use, and she would not be the first to make such a distinction. For centuries, man has said that even the quality of the pen and ink to which he uses has an effect on the output to that which is produced by him.[6] As AI integration into social media collects data on individual users, it will adapt per preferences, behavior, and interactions but mankind will also adapt to the tool.[7] Kim describes the adaptation in three sections, (1) Digital Mirrors, an adaptation in human identity in the form of narcissism as the impact of algorithmic personalization.[8] (2) Tech Dependence, which will manifest in a latent form of narcissism.[9] (3) AI Driven Personalized Feedback loops, to which Kim expands that individuals exposed to their constant desires and proclivities feed to forming the narcissistic tools to self-identity formation, from self-esteem to purpose.[10]

An external reliance by the individual on artificial intelligence to make these internal definitions only increases the constant external exposure to developing the traits of narcissism from grandiosity, isolation, to feedback admiration.[11] As such, the inability to connect or identify these qualities in others is difficult. AI algorithms feed to the desires of the individual and such behaviors may become expected by the individual in human interactions as well. To note, such effects are discussed at length in our current times, as philosophers must deal with an ever-changing environment as well as theorized effects of long-term interaction between artificial intelligence and humanity. The current consensus and psychological studies indicate a rise in narcissism among younger generations and its correlation with the rise of AI-based technology. Here, I turn to the view of Kristupas Ceilutka, who writes on the philosophical views on the interactions with AI algorithms and the human psyche:

“Limiting interactions to like-minded peers provides ‘validation and confirmation’ for one’s value-horizon while also creating ‘opportunities to displace old and new envy and frustrations onto enemy-others’…The final result is collective narcissism which marks the unconditional approval of in-group values and simultaneous hostility towards outsiders that challenge or otherwise undermine the in-group.”[12]

Philosophers can agree that the algorithms created by artificial intelligence are creating and influencing human behavior. While finding those who think like you can lead to the rising of self-esteem, on the contrary, creating such polarizing virtual realities can lead to concurrent increases in depression, anxiety, and loneliness targeting these feelings with hostility to those who do not provide the validation to which the algorithm has programmed the human being to seek in using the platform.[13] As Ceilutka suggests, the value-horizon not only creates the consistent need for validation but also that these selected algorithm peers share the same values. The creation of polarizing groups does not foster diversity or understanding but instead creates a virtual environment of inclusion and exclusion, which then translates to real behavior in the non-virtual world. The narcissistic paradox of rising self-esteem but an increase in depression, anxiety, and isolation points how moving forward with artificial intelligence can create an inflated sense of self-importance while at the same time magnifying the feelings of loneliness and purposelessness.[14] Fuchs points out:

“I trace Pascal’s ‘greatness and wretchedness of man’ back to our continuous oscillation between feelings of impotence and omnipotence, which ultimately rest on a collective narcissism: we try to compensate for a deep inner emptiness by creating an ideal image of ourselves. How do we do this? We do it when we seek our own reflection in digital intelligence, in humanoid machines, and in virtual images. However, as I will show, this idealized, technological self-image leads to a paradoxical result: we increasingly believe in the superiority of our own artificial creatures. We begin to be ashamed of our existence as all-too-earthly beings of flesh and blood. And the grandiose self-exaltation ultimately turns into pitiful self-abasement.”[15]

Our collective narcissism comes from an inner compensation to which through artificial intelligence, we are looking for perfection. A perfection to which, I believe, our humanity will never reach.

Section Two - Expanding Kim’s Argument 

As we have reviewed, Kim’s paper makes valuable points regarding AI algorithmic effects of social media. I must expand as artificial intelligence is far from constrained to social platforms. To which we can agree, as Kim states,

 “Social media’s…incorporation of AI-based algorithms is limiting our individual autonomy by blurring the lines between opinions that are our own and those that are heavily influenced by what we are exposed to. This unfortunate loss of autonomy will hinder the fundamental diversity of thought required for creativity and innovation…This new society suffers from the dangers of social uniformity, breeds random hatred, lacks diversity, and weakens human relationships. In the end, reliance on AI personalization will bring on the dystopian society hypnotized by collective narcissism where uniformity reigns, and diversity is suppressed…we fall into a passive cycle of existence.”[16] 

Kim’s view of the role of artificial intelligence algorithms and the influence on which they will be placed in future society should be taken seriously by both the empirical community and the philosophical world. The nature to which this will manifest, positive, neutral, or negative, is a debate to which we do not have an answer, but we do have the data that most of our society is connected to social media. “The current percentage of people using social media…when we look into platform penetration rates from people in eligible audiences, 93.33% of 4.8 billion global internet users and 85% of 5.27 billion mobile phone users are on social media.”[17] Kim tells us that social media platforms, through their algorithmic echo chambers, encourage collective narcissism. The AI algorithms distort reality for the individual, then in self-referential loops. Kim sums it up:  

“In a society dominated by collective narcissistic tendencies, individuals adopt trends or preferences not because they genuinely resonate with them but to align themselves with the perceived superiority of the collective identity…in a society where many people are swept up in the same trend and act passively, diversity and discrimination increase, [bringing] deep-rooted social conflicts and shake up the relationships between us. This unified social structure can cause various social problems by limiting diverse ways of thinking, which are the core of creativity and innovation, and suppressing each of our essential desires…this prevent[s] lasting, fundamental solutions to the social challenges we face, but also block[s] opportunities for progress through new ideas and perspectives. Therefore, we need a deep understanding and consideration of these trends that appear in the development and use of technology. Otherwise, we will be trapped.”[18]

The core question: (1) Can it be said that a large portion of the global world is influenced by artificial intelligence in technology? The answer is, yes. Even if an individual does not interact directly, they may indirectly encounter adopted artificial intelligent systems. Kim explores the emergence of the algorithms that have begun to shape, manipulate, and influence humanity in social media, but assuming this is the case, we could expect that AI algorithms will extend beyond the boundaries of social media. The human-technology relationship, pitfalls, and solutions she proposes cannot be confined to just one platform because artificial intelligence is and will continue to go beyond into other media outlets and tools, from apps to smart machines, robots, to transhumanism.[19] AI systems will (most likely) continue to simulate human-like responses. It may blur the lines between real and constructed identities. It may lead to where individuals begin attributing agency and importance to systems or machines, rather than critically examining their own identity. AI is moving at a pace to which the creative arts, personal productivity, healthcare, shopping, education, law, surveillance, autonomous vehicles, robotic assistants, and companion robots are likely to all be integrated to create personalized and tailored experiences around our personal habits, preferences, interactions, goals, emotions, and intimacy support.[20]

Machines are already being designed to interact with us, provide companionship, and assist with tasks. The machines are already and will likely be integrated into elderly and disabled care. In areas like education, machines are the future of tutoring and teaching the next generation. We have already started to experience machine assistance in customer service in almost every industry.[21] The illusion of human-like interaction and reinforcing narcissistic tendencies could only grow as we have machines tailored to offer personalized emotional and even sexual intimacy. As these machines become technically more sophisticated and accessible, they could reshape our understanding of relationships. Companionships will offer idealized algorithmic versions of human connection. But humanity may not stop with just allowing a machine to project to us externally. As Fuchs observes,

 “Being an ordinary person made of flesh and blood becomes today more and more a defect. In the face of our machines, we begin to be ashamed of our own imperfection… Death is still the most effective limitation of our tendency to egocentricity and narcissism... The desire to overcome death will probably always accompany humanity... without anchoring our wishes and values in human nature, we would end up losing the frame of reference which lends meaning and significance to our lives.”[22]

The devaluation of our humanity, granting agency to the tools that will surround us, and even possibly seeking to give up our species in seeking to base our values outside of ourselves, we could forget what it means to be human and possibly define ourselves in all aspects in the mirror of machines.

Section Three - False Realities and Artificial Validation 

Narcissism with excessive self-focus and continuous need for validation has a great impact on the formation as well as in maintaining meaningful relationships. As discussed, AI algorithms can turn individuals inward as well as diminish their capacity to connect with others. The more people depend on external sources to bolster self-esteem and image, the more likely they will be shaped by all types of AI programming. From social media likes, virtual applause, and positive affirmations to an AI companion, the less likely they are able or even willing to engage with real-world relationships that are imperfect interactions. In addition, real relationships require vulnerability and genuine intimacy. Jennie Suk Gersen, a professor at Harvard Law School, argues that the rise of AI as a tool for validation could only increase this problem. In a world of artificial validation, individuals will likely avoid confronting the discomfort of self-doubt and the complexity of emotions. The reliance on artificially driven validation can create and feed a cycle of self-centeredness. The investments in human relationships, built on genuine human love, trust, empathy, reciprocity, and understanding are likely to be hampered by the ease of artificial relationships.[23]

            Computer scientist Alan Turing’s dream of the indistinction between human and machine may be nearing. AI developers have rushed the market with large language models, chatbots, virtual assistants, and even companion apps. Will these simulations take away our understanding of what it means to be human? Will we accept simulations instead of substance? Will we choose to stare at the mirror instead of into the eyes of another human being? Artificial interactions may leave us to our inner longings ever seeking the connection we were created for in the community of mankind.  

Section Four - The Artificial Companion Problem 

So, what are the consequences of replacing humans with machines? Once created for productivity, the automated voice on the other side of the phone, will we long to replace more? Apps for AI therapists are not only available but seen as safe, as they seem to not judge, only take in information from the individual. In addition, AI relationship apps are in demand, as loneliness and desire can be resolved by a quick download onto a smartphone. We will likely trust our emotions more in the programmed algorithm as our human relationships will exude imperfection. What does this look like for society? A society where human-to-human intimacy is not as preferred as human-to-machine interaction. A machine can feed our desires but, at what cost? I believe that AI developers, philosophers and psychologists cannot pretend to see or avoid the prediction feedback loop that is a meager substitution for human intimacy.[24] Artificial intelligence is programmed to predict human’s future behavior while also being an influence to that behavior. Social theorist and researcher Frances Shaw states that the human-machine dynamic falls short of the mystery of human relationships, “predictive analytics precludes the properly relational: the curious belief in the unknowability of the other—the “what is not yet” within the relationship.”[25] The results could be isolated individuals who are likely to not be able to navigate the emotional complexities that define true human connections. In addition, the limits of the machine to humans and the addition of feedback loops can create an unnatural interaction with mental health consequences.[26] This trend is likely to threaten and reshape the social fabric in ways that make real human-to-human relationships seem more like an illusion than a continued possibility.

In addition, we must consider that emotional support software is just one aspect of companionship. Gersen continues the discussion on the complexity of intimacy now that sexual robots are in production. How will digisexuality be regulated? What is a relationship? What does it mean to be intimate? What does it mean to be human? Will sexuality with a machine create a lack of empathy and magnify objectification? I will not go into all these questions in this paper, as doing so would be exhaustive. The definition of the agency of robots will be crucial in determining if they will become exploitive tools, be outlets for the disturbed, as well as the societal consequences in human population rates as it is predicted that digisexuality will become more common than human sex.[27]

Objection 

Philosophical objections may state that individuals are not necessarily manipulated by algorithms. It could be stated that the platforms are used voluntarily. They do not deny the power of artificial intelligence algorithms but could remain that we can choose to live a life untouched by technology.[28] In addition, AI proponents see the potential to expand human creativity and our capacities rather than take away from our potential. A tool that could enhance personal growth and emotional intelligence.[29]

            Finally, some may argue that all technology, including AI, is inevitable and neutral. They would claim that the effects are based solely on the user. Technological determinists such as Ray Kurzweil optimistically envision artificial intelligence as a natural part of human evolution. From this view, artificial intelligence’s integration into the world is not harmful or narcissistic. Proponents of AI consider it a natural evolutionary trend that will either benefit or harm human society.[30]

Reply 

While the first position focuses on autonomy, the reality of the manipulation of algorithms complicates this view. As Kim and I point out above, AI personalization is so ingrained in social media and other platforms that it becomes challenging for individuals to recognize the extent to which their preferences and interactions are shaped by an external algorithm. To think of this as an issue of voluntary involvement could be highly misleading. Artificial intelligence is designed to provide a setting in which a person's decisions are meticulously impacted and influenced. It is possible to generate a false sensation of autonomy, but as mentioned, it can be a deliberate manipulation and an illusion. Artificial intelligence based on the impact of how people perceive themselves will likely only get stronger. It will also likely spread across every industry. AI proponents are overly optimistic, but do not take into account nor think it important to consider the psychological changes that will happen in individual daily life.[31] There is a genuine risk that artificial intelligence could replace actual human relationships rather than improve them. As it grows more complex and can replicate humans the lines between real and machine connections will be difficult to discern. It could lead to emotional isolation rather than growth. I disagree with the view that AI could do anything but destroy our daily lives. As it grows, we risk creating a society where human-to-human relationships are devalued and instead likely replaced by idealistic superficial AI interactions.

            While progress is always ongoing, I take Kurzweil to be naïve in assuming that AI is neutral and natural. AI is programmed to not be transparent to the individual. It is designed to nudge users towards behaviors and identities that align with programmed biases.[32] Artificial intelligence can expand human potential, but this requires careful and proper regulation. In saying this, I am pointing out that the programming of AI systems is built to foster possible narcissism and reinforce limited worldviews and could be a real danger that cannot be ignored or wished away with optimistic hopes. In response to these philosophical objections, I stand firm in my original view in its assertion that artificial intelligence, especially when it moves beyond social media into every industry and facet of our lives, has the potential to significantly change our self-perception and relationships. Reflecting on the ethical implications of the dominance of AI and how it will affect our world should be on the forefront of every philosopher’s mind. Kim gives valuable insights on how it specifically will affect human identity.[33] At the very least, I see the value in considering the unintended (or even intended) consequences of a world where personalized AI algorithms and programming shape more and more aspects of our lives. The philosophical challenge is not just to consider how AI benefits humanity but also to remain vigilant on how it may distort or undermine fundamental human values of agency, autonomy, authenticity, and genuine human connection. 

Conclusion 

In this paper, I expanded on Goeun Kim’s view in The Narcissistic Mirage, which suggests AI-driven personalized algorithms on social media platforms amplify narcissistic tendencies by reinforcing distorted perceptions of the self. These platforms are not neutral.[34] AI has broader implications, influencing our daily lives and self-perception.[35]

I expanded on Kim’s view, showing that the influence of artificial intelligence is no longer confined to social media. It is embedded in almost every facet of contemporary life and will continue to spread into workplaces, healthcare, education, law, and intimate relationships.[36] As it increases, it will shape our experiences and interactions. In every experience, programmed algorithms will encourage dependence on external validation, exacerbating narcissistic traits and blurring the lines between artificial and real connections. Human relationships mediated by AI lead to isolation and the distorted self.[37] Despite the varied views on artificial intelligence, due to the urgent nature of its development, philosophers, and ethicists must address the problems and effects on humanity. In my four sections, I conclude that if we fail to thoughtfully engage, we will risk losing our autonomy, authentic human-to-human connection, and the very essence of humanity.

Work Cited

Ceilutka, Katerina. “The Discontents of Competition for Recognition on Social Media: Perfectionism, Ressentiment, and Collective Narcissism.” Philosophy & Social Criticism. 49, no. 4 (2023): 424-425, https://doi.org/10.1177/01914537211072883.

Fuchs, Thomas. In Defense of the Human Being: Foundational Questions of an Embodied Anthropology. New York: Oxford University Press, 2021.

____________. “Narcissistic Depressive Technoscience.” The New Atlantis. no. 76 (2024): 79–95. https://www.jstor.org/stable/27297378. 

Carr, Nicholas. The Shallows: What the Internet Is Doing to Our Brains. New York: W.W. Norton & Company, 2020.

Gersen, Jeannie Suk. “SEX LEX MACHINA: INTIMACY AND ARTIFICIAL INTELLIGENCE.” Columbia Law Review. 119, no. 7 (2019): 1793–1810. https://www.jstor.org/stable/26810849.

Goeun Kim, "The Narcissistic Mirage: Individuals Trapped in the ‘Social Media Hypnosis Chamber’ and the Influence of AI Algorithms on Identity Formation." PhD diss., Pratt Institute, New York, 2025. ProQuest Dissertations & Theses Global.

Kaplan, Jerry. Generative Artificial Intelligence: What Everyone Needs to Know. New York: NY: Oxford University Press, 2024. Kindle.

Shaw, Frances. “Machinic Empathy and Mental Health: The Relational Ethics of Machine Empathy and Artificial Intelligence in Her.” In ReFocus: The Films of Spike Jonze, edited by Kim Wilkins and Wyatt Moss-Wellington, 158-174. Edinburgh: Edinburgh University Press, 2019. http://www.jstor.org/stable/10.3366/j.ctvs32r5d.14.

[1] Goeun Kim, "The Narcissistic Mirage: Individuals Trapped in the ‘Social Media Hypnosis Chamber’ and the Influence of AI Algorithms on Identity Formation" (PhD diss., Pratt Institute, New York, 2025), 3, ProQuest Dissertations & Theses Global.

[2] Kim, “The Narcissistic Mirage,” 33.

[3] Ibid., 27.

[4] Jerry Kaplan, Generative Artificial Intelligence: What Everyone Needs to Know. {New York, NY: Oxford University Press, 2024), 58, Kindle.

[5] Thomas Fuchs, In Defense of the Human Being: Foundational Questions of an Embodied Anthropology (New York, NY: Oxford University Press, 2021), 76.

[6] Nicholas Carr, The Shallows: What the Internet Is Doing to Our Brains (New York, W.W. Norton & Company, 2020), 20.

[7] Ibid, 21.

[8] Goeun Kim, "The Narcissistic Mirage: Individuals Trapped in the ‘Social Media Hypnosis Chamber’ and the Influence of AI Algorithms on Identity Formation" (PhD diss., Pratt Institute, New York, 2025), 7, ProQuest Dissertations & Theses Global.

[9] Ibid, 17.

[10] Ibid, 27.

[11] Ibid, 28.

[12] Katerina Ceilutka, “The Discontents of Competition for Recognition on Social Media: Perfectionism, Ressentiment, and Collective Narcissism,” Philosophy & Social Criticism 49, no. 4 (2023): 424-425, https://doi.org/10.1177/01914537211072883.

[13] Carr, The Shallows, 29-30.

[14] Thomas Fuchs, In Defense of the Human Being: Foundational Questions of an Embodied Anthropology (New York, NY: Oxford University Press, 2021), 56.

[15]. Fuchs, In Defense of the Human Being, 80.

[16] Kim, "The Narcissistic Mirage,” 3.

[17] Ibid., 5.

[18] Ibid., 35-36.

[19] Kaplan, Generative Artificial Intelligence, 132.

[20] Ibid, 67.

[21] Ibid, 121.

[22] Fuchs, In Defense of the Human Being, 49-78.

[23] Jeannie Suk Gersen, “SEX LEX MACHINA: INTIMACY AND ARTIFICIAL INTELLIGENCE,” Columbia Law Review 119, no. 7 (2019): 1801, https://www.jstor.org/stable/26810849.

[24] Frances Shaw, “Machinic Empathy and Mental Health: The Relational Ethics of Machine Empathy and Artificial Intelligence in Her,” In ReFocus: The Films of Spike Jonze, edited by Kim Wilkins and Wyatt Moss-Wellington, 170. Edinburgh University Press, 2019. http://www.jstor.org/stable/10.3366/j.ctvs32r5d.14.

[25] Shaw, “Machinic Empathy and Mental Health,” 171.

[26] Ibid,.

[27] Gersen, “SEX LEX MACHINA: INTIMACY AND ARTIFICIAL INTELLIGENCE,” Columbia Law Review 119, no. 7 (2019): 1794, https://www.jstor.org/stable/26810849.

[28] Jerry Kaplan, Generative Artificial Intelligence, 149.

[29] Ibid., 95.

[30] Ibid., 132.  

[31] Kim, "The Narcissistic Mirage,” 16.

[32] Jerry Kaplan, Generative Artificial Intelligence, 115.

[33] Kim, "The Narcissistic Mirage,” 12.

[34] Ibid, 3.

[35] Ibid, 4.

[36] Kaplan, Generative Artificial Intelligence, 58.

[37] Kim, "The Narcissistic Mirage,” 33.