Written in 2024 and expanded in 2025

The rise of compulsory coding in education is more than a tech trend; it’s a philosophical shift. Rooted in yes-case/no-case theory, this evolving mandate reveals deeper questions about who decides what knowledge matters, and how that knowledge shapes society.

At the heart of this analysis are two key theorists: Jean Baudrillard and Michel Foucault, whose frameworks challenge how we define “truth” in a hyper-digital age. The “yes case” reflects State-sanctioned knowledge: structured, standardized, and enforced through educational policy. The “no case,” by contrast, represents self-selected, personally valued knowledge: the kind that escapes mainstream narratives.

This study asks a fundamental question: Are we becoming more like machines, or are machines becoming more like us?

Coding as a Philosophical Shift

Kissinger (2018) explored how the rise of artificial intelligence and compulsory coding in schools introduced new “habits of mind” into public discourse. This isn’t just about tech skills, it’s about technology taking on a dominant cultural role, shaping how we think, communicate, and learn.

Baudrillard and Foucault wrote their theories long before the full impact of digital competency and AI became visible. Yet, their work, particularly Baudrillard’s ideas on digital abstraction and hyperreality, helps explain what’s happening now.

Coding for all is framed not only as a digital literacy movement but as a “transfer effect” from the digital abstractions Baudrillard warned about back in 1993 and 1995. Computational thinking, ethical dilemmas, and unintended social consequences all converge to shape a world where technology isn’t just a tool; it becomes a worldview.

Digital Shadows and Hyperreality

One striking comparison from the study is Baudrillard’s “digital Plato’s Cave.” In this metaphor, reality is no longer perceived directly, but through Digital Shadows. He asks, “Why speak, when we can communicate?” A line that underscores how interfaces and platforms mediate our human experience.

The study also connects to David Harvey’s ideas on postmodernity, pointing to a major shift in culture, politics, and economics since the 1970s. As Harvey explains, communication has become more fragmented and complex, shaped by meta-languages, meta-theories, and shifting narratives. These trends are especially visible in how different industries, including education and media, engage with coding, AI, and tech policy.

A Personal Connection

My dissertation research focuses on technology access at Hispanic-Serving Institutions, particularly for students from marginalized communities. It’s a topic informed not just by theory but by lived experience, including my time as a journalist and opinion writer.

Today, the media landscape is saturated with content; a lot of it AI-generated, rarely reviewed by humans. This shift changes not only how we communicate, but what we communicate. Trust in sources has eroded. The American perspective on global issues is often misaligned with how the rest of the world sees us. And in many cases, digital “truths” have replaced real-world understanding.

Final Thoughts

As Elon Musk warned in his own discussions about AI, digital trickery is no longer science fiction. It’s already here. I know, me quoting Elon Musk is out there, but the quote fits. Musk’s concerns mirror Baudrillard’s fears that media and machines increasingly mediate reality until the real and the artificial are indistinguishable.

As schools incorporate coding into their curricula and AI continues to evolve, we must ask: Are we equipping students with tools for empowerment, or are we embedding them even deeper into a system of abstraction?

It’s a deeply philosophical issue. It gets bigger the more the digital divide grows.

References Cited

Baudrillard, J. (1995). Simulacra and simulation. In Body, in theory: Histories of cultural materialism. University of Michigan Press.

Foucault, M. (1972). The archaeology of knowledge and the discourse on language. Translated by Alan Sheridan Smith. New York: Pantheon Books.

Foucault, M. (1981). The order of discourse. In R. Young (Ed.), Untying the text: A post-structuralist reader (pp. 48–78). Boston: Routledge & Kegan Paul.

Harvey, D. (2008). The Condition of Postmodernity. In S. Sideman & J. Alexander, The New Social Theory Reader (pp. 235–242). New York: Routledge.

Keenihan, S. (2017). Revealed today, Elon Musk’s new space vision took us from Earth to Mars, and back home again. In the conversation, Retrieved from: http://theconversation.com/revealed-today-elon-musks-new-space-vision-took-us-from-earth-to-mars-and-back-home-again-84837.

Kissinger, H. (2018). How the Enlightenment ends. Retrieved from: https://www.theatlantic.com/magazine/archive/2018/06/henry-kissinger-ai-could-mean-the-end-of-human-history/559124/

Matousek, M. (2018). Elon Musk is launching his Tesla Roadster into space to prove a point — But it’s also a brilliant marketing move. Retrieved from: https://sports.yahoo.com/elon-musk-launching-tesla-roadster-172511191.html

Schroeder, J. (2018). Toward a discursive marketplace of ideas: Reimaging the marketplace metaphor in the era of social media, fake news, and artificial intelligence. First Amendment Studies, 51(1–2), 38–60.

Rogers, C. (2018). Falcon Heavy launch leaves inspiration in its wake. Retrieved from: https://medium.com/@rogerstigers/falcon-heavy-launch-leaves-inspiration-in-its-wake-d186a1bdb8e7

Tamatea, L. (2019). Compulsory coding in education: liberal-humanism, Baudrillard and the ‘problem’ of abstraction. Research and Practice in Technology Enhanced Learning, pp. 1–29.