Lably
Skip to content

Collective intelligence

Group intelligence that emerges from collective efforts

  • 57 min read
  • 10 chapters
The diagram is based on the types and examples of collective intelligence discussed in the books 'The wisdom of crowds' and 'Smart mobs'
Olga Generozova · CC BY 2.5

Related on Lably

Through Intelligence, Emergence and Political science

Collective intelligence encompasses not only complex adaptive systems, which self-organize and adapt in dynamic environments, but also creative and cognitive processes observed in social groups, which are often referred to as the wisdom of crowds. In this context, collective judgments, sometimes from non-experts, often exceed the accuracy of expert predictions, as illustrated by Francis Galton's famous experiment on estimating the weight of an ox. Contemporary theorists have posited that intelligence can be interpreted as an emergent collective process that manifests across various biological and social scales, including neural, organismal, and group levels.

The term appears in sociobiology, political science and in the context of mass peer review and crowdsourcing applications. It may involve consensus decision-making, social capital and formalisms such as voting systems, social media and other means of quantifying mass activity. Collective intelligence should not be conflated with metaphysical theories of panpsychism or with claims about group consciousness. These concern the fundamental nature of the mind, and the possibility that consciousness is a ubiquitous or emergent property. The empirical study of collective intelligence, however, focuses on observable mechanisms by which groups coordinate information, tasks or problem-solving.

The term group intelligence is sometimes used interchangeably with the term collective intelligence. Anita Woolley presents collective intelligence as a measure of group intelligence and group creativity. The idea is that a measure of collective intelligence covers a broad range of features of the group, mainly group composition and group interaction. The features of composition that lead to increased levels of collective intelligence in groups include criteria such as higher numbers of women in the group as well as increased diversity of the group.

Collective intelligence is attributed to bacteria and animals, but also algorithmic governance. It can be understood as an emergent property from the synergies among:

  1. data-information-knowledge
  2. software-hardware
  3. individuals (those with new insights as well as recognized authorities) that continually learn from feedback to produce just-in-time knowledge for better decisions than these three elements acting alone

Or it can be more narrowly understood as an emergent property between people and ways of processing information. This notion of collective intelligence is referred to as "symbiotic intelligence" by Norman Lee Johnson. The concept is used in sociology, business, computer science and mass communications: it also appears in science fiction.

Pierre Lévy defines collective intelligence as "a form of universally distributed intelligence, constantly enhanced, coordinated in real time, and resulting in the effective mobilization of skills. (...) The basis and goal of collective intelligence is mutual recognition and enrichment of individuals rather than the cult of fetishized or hypostatized communities."

According to Lévy and Derrick de Kerckhove, it refers to capacity of networked ICTs (Information communication technologies) to enhance the collective pool of social knowledge by simultaneously expanding the extent of human interactions.

A broader definition was provided by Geoff Mulgan in a series of lectures and reports from 2006 onwards and in the book Big Mind, which proposed a framework for analysing any thinking system, including both human and machine intelligence, in terms of functional elements (observation, prediction, creativity, judgement etc.), learning loops and forms of organisation. The aim was to provide a way to diagnose, and improve, the collective intelligence of a city, business, NGO or parliament.

Collective intelligence strongly contributes to the shift of knowledge and power from the individual to the collective. According to Eric S. Raymond in 1998 and JC Herz in 2005, open-source intelligence will eventually generate superior outcomes to knowledge generated by proprietary software developed within corporations. Media theorist Henry Jenkins sees collective intelligence as an 'alternative source of media power', related to convergence culture. He draws attention to education and the way people are learning to participate in knowledge cultures outside formal learning settings. Henry Jenkins criticizes schools which promote 'autonomous problem solvers and self-contained learners' while remaining hostile to learning through the means of collective intelligence. Both Pierre Lévy and Henry Jenkins support the claim that collective intelligence is important for democratization, as it is interlinked with knowledge-based culture and sustained by collective idea sharing, and thus contributes to a better understanding of diverse society.

Similar to the g factor (g) for general individual intelligence, a new scientific understanding of collective intelligence aims to extract a general collective intelligence factor c factor for groups indicating a group's ability to perform a wide range of tasks, although the score is not a quotient per se.

Collective intelligence is often facilitated by digital communication platforms and collaborative technologies.

History

Many theorists have interpreted Aristotle's statement in the Politics that "a feast to which many contribute is better than a dinner provided out of a single purse" to mean that just as many may bring different dishes to the table, so in a deliberation many may contribute different pieces of information to generate a better decision. Recent scholarship, however, suggests that this was probably not what Aristotle meant but is a modern interpretation based on what we now know about team intelligence. Melissa Schwartzberg (2016) reinterprets Aristotle's discussion, arguing that Politics III.11 should be read not as a claim that collective judgement is superior in quality, but as a defence of democratic rule grounded in an equal capacity for political judgment among citizens. Her "equal judgment" reading shifts emphasis from epistemic arguments about the wisdom of crowds toward Aristotle's concern with the political value of equal participation, and cautions against using Aristotle as straightforward support for contemporary claims of superior collective accuracy.

Modern collective intelligence theory (although not so named at the time) began in 1785 with the Marquis de Condorcet, whose "jury theorem" states that if each member of a voting group is more likely than not to make a correct decision, the probability that the highest vote of the group is the correct decision increases with the number of members of the group.

The concept is also found in entomologist William Morton Wheeler's observation in 1910 that seemingly independent individuals can cooperate so closely as to become indistinguishable from a single organism. Wheeler saw this collaborative process at work in ants that acted like the cells of a single beast he called a superorganism.

In 1912 Émile Durkheim identified society as the sole source of human logical thought. He argued in "The Elementary Forms of Religious Life" that society constitutes a higher intelligence because it transcends the individual over space and time. Other antecedents are Vladimir Vernadsky and Pierre Teilhard de Chardin's concept of "noosphere" and H. G. Wells's concept of "world brain".

Peter Russell, Elisabet Sahtouris, and Barbara Marx Hubbard (originator of the term "conscious evolution") are inspired by the visions of a noosphere – a transcendent, rapidly evolving collective intelligence – an informational cortex of the planet.

In a 1962 research report, Douglas Engelbart linked collective intelligence to organizational effectiveness, and predicted that pro-actively 'augmenting human intellect' would yield a multiplier effect in group problem solving: "Three people working together in this augmented mode [would] seem to be more than three times as effective in solving a complex problem as is one augmented person working alone". In 1994, he coined the term 'collective IQ' as a measure of collective intelligence, to focus attention on the opportunity to significantly raise collective IQ in business and society.

In 1996, in his now classic book on emotional intelligence, Daniel Goleman stated that ‘social harmony’ was the single most important factor in what he termed ‘group intelligence,’ rather than the average IQ of the group’s individuals: “it is this ability to harmonize that, all other things being equal, will make one group especially talented, productive, and successful, and another - with members whose talent and skills are equal in other regards - do poorly.”

Brown and Lauder (2000, 2001) framed collective intelligence as a form of social capital: a social capacity rooted in institutions, cooperation, and shared problem-solving, rather than as an attribute of individuals alone. They presented it as a counterweight to ‘market individualism.’ Drawing on earlier critiques of IQ-based conceptions of intelligence, Brown and Lauder emphasised that intelligence is an achievement shaped by social conditions, and that structural inequalities can restrict groups’ ability to develop and mobilise collective intelligence, even when cognitive potential is widely distributed. They recommended deliberately embedding it: “The struggle for collective intelligence involves more than changing the way we think about our own capacities and our relationship to society, it also includes weaving the potential of collective intelligence into the very fabric of our society.”

Work in the early 2000s examined the informational conditions required for collective intelligence to emerge in digitally networked groups. This line of thinking parallels other theoretical accounts that emphasise common awareness, transparent feedback and shared cognitive artefacts as enabling mechanisms for collective intelligence.

Pierre Lévy was an influential early theorist who reframed collective intelligence as a civilisation-level phenomenon enabled by networked media and shared symbolic tools. In his work he argued that the emerging information environment makes possible new forms of distributed cognition and collective sense-making, and he proposed a methodological program of "positive interpretation" to study how collectively produced meanings and problem-solving capacities can be cultivated and governed in cyberspace. Lévy's account emphasises cultural and semantic infrastructure, i.e. common languages, ontologies and mediation tools, that allow dispersed individuals to coordinate, accumulate knowledge and engage in large-scale cooperative intelligence. His ideas, first widely circulated in his 1990s writings and reiterated in later essays and reviews, have been influential in shaping debates about the digital foundations of collective intelligence and about how institutions and technologies can be designed to support collective reflection and decision-making.

Howard Bloom (1995) discussed mass behavior – collective behavior – from the level of quarks to the level of bacterial, plant, animal, and human societies. He stressed the biological adaptations that have turned most of this earth's living beings into components of what he calls "a learning machine". Bloom combined the concepts of apoptosis, parallel distributed processing, group selection, and the superorganism to produce a theory of how collective intelligence works. Later (2000), he showed how the collective intelligences of competing bacterial colonies and human societies can be explained in terms of computer-generated "complex adaptive systems" and the "genetic algorithms", concepts pioneered by John Holland.

Bloom traced the evolution of collective intelligence to our bacterial ancestors 1 billion years ago and demonstrated how a multi-species intelligence has worked since the beginning of life. Ant societies exhibit more intelligence, in terms of technology, than any other animal except for humans and co-operate in keeping livestock, for example aphids for "milking". Leaf cutters care for fungi and carry leaves to feed the fungi.

Tom Atlee focused primarily on humans and on work to upgrade what Howard Bloom calls "the group IQ". Atlee felt that collective intelligence can be encouraged "to overcome 'groupthink' and individual cognitive bias in order to allow a collective to cooperate on one process – while achieving enhanced intellectual performance." George Pór defined the collective intelligence phenomenon as "the capacity of human communities to evolve towards higher order complexity and harmony, through such innovation mechanisms as differentiation and integration, competition and collaboration." Atlee and Pór stated that "collective intelligence also involves achieving a single focus of attention and standard of metrics which provide an appropriate threshold of action". Their approach is rooted in scientific community metaphor.

Atlee and Pór suggested that the field of collective intelligence should primarily be seen as a human enterprise in which mind-sets, a willingness to share and an openness to the value of distributed intelligence for the common good are paramount, though group theory and artificial intelligence have something to offer. Individuals who respect collective intelligence are confident of their own abilities and recognize that the whole is indeed greater than the sum of any individual parts. Maximizing collective intelligence relies on the ability of an organization to accept and develop "The Golden Suggestion", which is any potentially useful input from any member. Groupthink often hampers collective intelligence by limiting input to a select few individuals or filtering potential Golden Suggestions without fully developing them to implementation.

In 2008, Don Tapscott and Anthony D. Williams, proposed that collective intelligence is mass collaboration, and four conditions are needed to enable it:

  • Openness – Sharing ideas and intellectual property: though these resources provide the edge over competitors more benefits accrue from allowing others to share ideas and gain significant improvement and scrutiny through collaboration.
  • Peering – Horizontal organization as with the 'opening up' of the Linux program where users are free to modify and develop it provided that they make it available for others.
  • Sharing – Companies have started to share some ideas while maintaining some degree of control over others, like potential and critical patent rights. Limiting all intellectual property shuts out opportunities, while sharing some expands markets and brings out products faster.
  • Acting globally – The advancement in communication technology has prompted the rise of global companies at low overhead costs. The internet is widespread, therefore a globally integrated company has no geographical boundaries and may access new markets, ideas and technology.

The idea of collective intelligence also forms the framework for contemporary democratic theories often referred to as epistemic democracy. Epistemic democratic theories refer to the capacity of the populace, either through deliberation or aggregation of knowledge, to track the truth and relies on mechanisms to synthesize and apply collective intelligence. Political theorist Hélène Landemore has written about this in works such as ‘Democratic Reason: Politics, Collective Intelligence, and the Rule of the Many.

Collective intelligence was introduced into the machine learning community in the late 20th century, and matured into a broader consideration of how to design "collectives" of self-interested adaptive agents to meet a system-wide goal. This was related to single-agent work on "reward shaping" and has been taken forward by numerous researchers in the game theory and engineering communities.

The Wisdom of Crowds

Main article: Wisdom of the crowd

A major contribution to the theory of collective intelligence was made by James Surowiecki in his book The Wisdom of Crowds (2005), which explores how the aggregation of information from groups of individuals can lead to better decisions than those made by any single member or expert. Surowiecki identifies three key conditions for a group to display "crowd wisdom": diversity, independence of thought, and decentralization. Under these conditions, collective judgments can be more accurate, innovative, and resilient than those of experts.

Empirical studies of Wisdom of Crowds

Several empirical studies on the wisdom of the crowd support the notion that groups outperform individuals in estimation, decision-making, and coordination tasks when members contribute independent and diverse perspectives. Recent research reinforces and expands upon Surowiecki's findings: Simoiu et al. (2020) conducted large-scale experiments validating that crowd aggregated answers across many domains outperform individual judgments, highlighting crowd consistency and domain-dependent variation.

Democratic decision-making and Wisdom of Crowds

Carpentras et al. (2025) propose applying a 'Wisdom of Crowds' type of collective intelligence to large-scale democratic decision-making. They propose coupling peer-production "remixing" (allowing participants to iteratively modify and extend others' proposals) with a distributed voting selection stage to identify high-quality solutions without requiring every participant to review every proposal. The authors emphasise that the results are theoretical and simulation-based and note limitations including stylised assumptions about time budgets and utility generation, simplified reviewer behaviour, and the absence of field trials or explicit modelling of strategic/adversarial effects, and therefore call for empirical testing.

Aggregation and Wisdom of Crowds

In the study of collective intelligence, aggregation refers to the process of combining multiple individual judgments, signals, or behaviors into a single group-level output, such as a decision, forecast, or solution. Aggregation mechanisms are central to “the wisdom of crowds” phenomena, where the average or otherwise combined estimate of many individuals can be more accurate than that of most individuals or even experts, provided the group has diversity, independence of opinions, and a way to aggregate them (for example, by averaging numerical estimates or voting over alternatives).P can aggregate dispersed information into prices that approximate consensus probabilistic forecasts of future events, often outperforming many individual forecasters. Models of problem‑solving groups further indicate that aggregation benefits from cognitive and heuristic diversity among members, as diverse groups can collectively explore solution spaces more effectively than homogeneous groups or even high‑ability individuals alone.

Aggregation beyond Wisdom of Crowds model

Kameda, Toyokawa and Tindale (2022) review information aggregation mechanisms that extend the classical wisdom of crowds model. The authors distinguish between consensus decision making, where groups aim to reach a common outcome, and combined decision making, where individuals make influenced but independent choices. They identify a range of procedures that can improve collective accuracy beyond simple averaging, including expertise and accuracy weighting, confidence-weighted aggregation, opt-in participation, social-learning rules such as copy-when-uncertain, and cognitive division of labour. The review draws extensively on forecasting tournament evidence, in which large numbers of participants make probabilistic predictions that are scored for accuracy. Results from these tournaments show that diverse teams, calibration training and weighted or extremised aggregation algorithms can achieve higher accuracy than unweighted means. The authors argue that these mechanisms illustrate how collective intelligence can emerge when individual heterogeneity is retained and aggregation rules are designed to reduce correlated errors and information cascades.

Limitations of the wisdom of crowds

A notable cautionary study by Lorenz et al. (2011) showed that even mild social influence among group members can undermine the wisdom of crowds effect by reducing diversity of opinions and causing convergence on inaccurate estimates. They identified three main phenomena: the social influence effect reduces diversity without improving accuracy; the range reduction effect shifts the true value toward the periphery of estimate ranges, making the crowd less reliable; and the confidence effect increases individuals' confidence with no corresponding improvement in group accuracy.

In Orzechowski et al. The authors reproduce this effect using ensembles of decision trees and support vector machines and conclude that dependence and low diversity of inputs can negate the usual benefits of larger groups. This result emphasises the importance of preserving independence and diversity when aggregating many judgments.

Sign in to keep reading

9 more chapters are free with a Lably account.

More in Sociology