What’s Love Got to Do with It? So goes the popular song by Tina Turner. A good song, a simple song, a song to sing along, to dance to, but what does that have to do with the present objective of this chapter concerning the control problem of AI technology? A lot as it happens. Surprisingly given the central place that the concept of love plays in human civilisation throughout the ages, expressed through culture, music, poetry, literature, art and philosophy, as well as in most world religions, such as Christianity, Islam, Buddhism, Hinduism, Judaism, among others, the notion of love, though indirectly implied in concepts such as justice, solidarity, empathy, equality, compassion, has received scant direct attention in AI research. Yet it would seem at first blush a fertile concept to explore as at once a theoretical and practical concept of providing, at least conceptually, a solution to the control problem of AI technology. Especially, with regard to the goal-alignment control problem we examined earlier in this chapter, namely, how to align our goals with those of a superintelligent AI. Given its great motivating power, might not love, motivate a superintelligent AI to be positively predisposed towards human beings and not harm them but always seek to do them good, and do so because it learns to loves us, in an analogous way that an omnipotent, omnipresent and benevolent God, at least according to most of the world religions “loves us.” So much so, that according to Christianity, God so much-loved us, that he sacrificed his own son to save us from our sins for our ultimate redemption and salvation. The comparison here is of course only meant allegorically and metaphorically to emphasise the central role that the concept of love plays in human civilisation. As Philip Larkin puts it in the last line of his poem An Arundel Tomb, “What will survive of us is love.” If AGI machines can be designed to develop rational minds that though far more intelligent than us, are not as wise as we are, is there any rational reason, barring any unforeseen technological difficulties, why rational true minds cannot love and care for each other’s eudaimonic good through the overarching concept of a universal love as conceived by Plato and the Stoics? A Love that is at one with Wisdom, for as Diotima tells us, “Eros who is in love with what is beautiful, is a lover of wisdom” (Plato, Plato: Symposium and Death of Socrates. 1997, 38;204).