Editor’s note: We welcome a guest blog post from Maxwell Gray, Digital Scholarship Librarian at Marquette University.
My personal, professional relationship with generative AI (genAI) is complicated.
Like many academic librarians, I identify as a deeply anti-AI librarian, who believes AI, especially genAI, designed and built by technocratic oligarchs outside any democratic process represents a real crisis for workers, the environment and human cognition.
But I don’t believe AI refusal represents a productive alternative to the uncritical adoption of AI in higher education. Rhetorically, I don’t think AI refusal will persuade many audiences in academic libraries and higher education to approach AI critically or ethically. I actually worry AI refusal may accidentally cause some audiences to misunderstand the choice as being literally between either simplistic refusal or uncritical adoption.
As a digital scholarship librarian in Jesuit higher education, my response to genAI has been a pedagogy of engagement with the real, lived experiences of students, faculty and staff vis-à-vis genAI. I take this language of engagement and real, lived experiences from the tradition of Ignatian pedagogy where this language represents a “serious, down-to-earth engagement with the real” in the form of the “concrete, lived experience in all its diversity and particularity.”
This kind of pedagogy may take the form of direct experience and contact with the world through the senses and emotions. How do different genAI tools respond to the same prompts? How does the same genAI tool respond to the same prompts for different users? How do the different “styles” or “voices” of different genAI tools, or of the same genAI tool in response to different prompts, make us feel in our bodies, hearts and minds?
Or this kind of pedagogy may take the form of making connections between different varieties of knowledge, or between knowledge and action. How do different genAI use policies in different workplaces reflect different data privacy frameworks in different social contexts? How do problems of informants, confidentiality and reciprocity in anthropology resonate with problems of authorship, data privacy and intellectual property in relation to genAI? (These are real examples from my experience teaching professional graduate students and anthropology major capstone students this semester.)
Ultimately, this kind of pedagogy should take the form of reflecting on experience and knowledge to decide upon the best, most meaningful course of action in the world. This kind of reflection, often called discernment in the tradition of Ignatius and the Society of Jesus, produces a kind of interiority oriented toward personal transformation and social justice. Why do I choose to use genAI tools in the ways I do? How may I use, or not use, genAI tools differently in response to other desires and callings? (These are abstract examples from my experience leading professional development sessions for faculty and staff over the past two years in collaboration with colleagues at Marquette’s Center for Teaching and Learning.)
To be clear, I’m not saying anti-AI librarians who believe in AI refusal don’t often already practice similar pedagogies of engagement with the real world. I’m not saying genAI is inevitable or there is no alternative. Instead, I’m trying to share language and perspective I think are more productive for stopping the uncritical adoption of AI in academic libraries and higher education.
What may it mean to be anti-AI librarians who don’t believe in AI refusal? What may it mean to be anti-AI librarians who believe in serious engagement, with the realities of AI and the realities of our colleagues and patrons? Jerome Nadal, one of Ignatius’s early companions, observed about the Jesuits (as opposed to monastic orders like the Benedictines) that “the whole world is our home.” What may it mean to be anti-AI librarians for whom the whole world, including AI, is our home in this moment when AI, especially genAI, often represents real injustices and indignities?
In a key text for Jesuit higher education, Dean Brackley, S.J, envisions Jesuit colleges and universities as being called to a mission of proyección social. Brackley writes, “Social projection includes all those means by which the university communicates, or projects, knowledge beyond the campus to help shape the consciousness of the wider society.” When I reread Brackley in this moment, I hear him saying that being at home in the world must not mean becoming comfortable with the realities of injustice, but instead must mean promoting justice in the world.
In my pedagogy in and around the library, I have tried to share knowledge I have learned from information studies, media studies and digital humanities with colleagues and patrons from across the university to help shape and raise consciousness on campus of genAI and its injustices and indignities. Over time I have learned doing this work requires seriously engaging with the real interests of students, faculty and staff, and the most effective ways of connecting with them that address their real fears, attachments and desires around genAI.
To other anti-AI librarians in academic libraries, I propose, “let us say yes to who or what turns up” in our classrooms or workshops and for our students and colleagues, wherever they are on their personal AI literacy journeys. In this way, we may open educational contexts where real engagement and discernment can take place, whether in a one-shot for students or over a series of professional development sessions for faculty and staff.
The former Superior General of the Society of Jesus Adolfo Nicolás writes, “Depth of thought and imagination in the Ignatian tradition involves a profound engagement with the real, a refusal to let go until one goes beneath the surface.” What may it mean to be anti-AI librarians who “refuse to let go” of AI until we go beneath the surface of reality toward more critical futures of AI in academic libraries and higher education? What companions may we find to join us in this work? What converts may we inspire?

