Article
AI
Creed
Morality
Spiritual formation
6 min read

The moral machine: algorithms that give a window into the soul

In TikTok’s algorithm Graham Tomlin saw something that got him thinking. Could it lead to moral health rather than harm?

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

A abstract grid of colourful cubes with arrows, crosses and cubes, viewed from above and at an angle
Champ Panupong Techawongthawon's illustration of artificial intelligence.
Google DeepMind on Unsplash.

A few years ago, I was thinking of buying a camera for my wife as a birthday present. I lazily browsed a couple of websites to check out the options. Then something odd started to happen. Somehow, my laptop seemed to think this was a good idea and sprang into action. Whenever I went onto Amazon, Ebay or any other website selling stuff, it kept pushing adverts for cameras at me. Canon or Nikon? Point and Shoot or DSLR? How did it know? Could it read my mind?

It was the first time I noticed the power of the algorithm.

A bit later on, thinking I ought to get up to speed with the regions of social media that I had little clue about, I opened up TikTok and started to swipe upwards (apparently that seemed to be the way to do it). This time I was determined not to like or unlike anything, follow anyone or be followed by anyone. Yet mysteriously, it still worked out what I liked and kept pushing short, addictive videos at me, enticing clips of football, mountains and music along with other random stuff mixed in. How did it know me so well?

It is as old as the hills. The algorithm simply takes the desires of your heart and amplifies them.

Of course, better informed people than me know how all this works. The algorithm figures out which accounts you follow, any comments you’ve posted, clips you’ve liked or shared, and in particular, videos you watched all the way to the end. So, if you linger over a video, it knows you like it. If you rush on quickly to the next one, it makes a mental note that you’re not so keen.

It all feels a little sinister, yet very clever. You often read dark theories of social media, and the way it is re-wiring our brains. Yet when you look a little closer, it is as old as the hills. The algorithm simply takes the desires of your heart and amplifies them. So, if you like or linger over certain videos expressing a particular cultural or political opinion it will send you more of the same. The result is we get confirmed in our own frameworks which never get challenged by others. It's part of why we are so polarised as societies these days. When you ask why ‘the other side’ cannot see the obvious truth that you see, the answer is that they literally don’t see it. They don't see it because the algorithm doesn't feed them the same things as it feeds you.

As a result, TikTok or Facebook is an alarming mirror into the soul – see what it sends you and it just may be that it tells you more about yourself than you would like to know.  

Social media like TikTok, Facebook and Twitter (or X)  learn to recognise what your heart really desires (not just what you say you do). They notice what you linger over, what catches your fancy and sends you more of the same. They are, apparently, studiously neutral on moral questions. They seem to have no moral designs on you to school or form your soul in particular ways, but are simply a reflection of your own longings. What TikTok, Facebook, Instagram and the others all do is to propel you further in the moral direction in which you are already headed. Which for most of us, is not a great idea.

Now of course there would be howls of protest if TikTok announced a moral code – that it was about to encourage virtue and discourage vice by deliberately sending us improving videos, material that the mysterious people who run it think is good for us. And that is not because we think virtue is bad and vice is good, but because we can’t decide on what virtues we want to encourage or what vices to stamp out. We draw a line at cruelty to children and extreme violence, but not much else. It is also because we hold as sacrosanct the freedom of the (adult) individual to choose his or her own way in life, as long as they don’t hurt anyone else.

Such sites are examplars and vehicles of expressive individualism – not just in the myriads of people who show off their dance moves, sing their songs or act out half-funny scenes on a golf course, but in that they confirm me in me my own wishes. They don’t tell me what to want. But they give me more of what I want. As a result, TikTok or Facebook is an alarming mirror into the soul – see what it sends you and it just may be that it tells you more about yourself than you would like to know.

It matters what we feed our souls with. It matters what stories we allow ourselves to be told.  

Such sites appear to be morally neutral. They don’t seem to aim to educate or form you in any particular direction. Or at least they are supposed not to. But of course nothing is entirely neutral.

Funnily enough, it’s not how we bring up children, or educate ourselves. When we bring up a child, most of us have some kind of vague or not so vague moral code in mind. We reward kind and helpful behaviour, and we punish selfish and mean actions. We don’t tend to give more of the same to a child who has eaten the first half of the packet of biscuits, or encourage a brother to hit his sister yet again. We have a goal of some form of moral formation in mind.

Yet, despite our confusion over which virtues to encourage, we need some kind of moral guidance for our wandering and flawed hearts, linked to eyes that are tempted to feast on things that fascinate but are not good for us. Like a glutton who cannot stop eating, even if these sites don’t themselves push extreme violence, pornography, aggression, they offer enough of the soft version of these to draw you in. And it’s not hard to find sites that will take you deeper into the darkness. And those sites will already know the way you are thinking and desiring and are ready to pull you in deeper into the mire.

The problem is not so much with the algorithm. It is with us. Netflix’s documentary, ‘The Social Dilemma’ quotes an alarming statistic - that fake news spreads six times faster than the truth. The reason is not hard to find. We are fascinated by the sensational and alarming rather than something a little more ordinary yet which happens to be true. As one person in the documentary put it: “The internet has a bias towards false information. Because false information makes more money. The truth is boring.”

The moral philosopher Gilbert Meilaender wrote:

“Successful moral education requires a community which does not hesitate to inculcate virtue in the young, which does not settle for the discordant opinions of alternative visions of the good, which worries about what the stories of its poets teach.”

It matters what we feed our souls with. It matters what stories we allow ourselves to be told.

The purveyors of social media are not innocent in this as they do exploit our worst tendencies, but in the end they simply confirm us in our own moral confusion. Yet it does point up the problem in the liberal ideal of leaving ethical decisions entirely up to the individual, to give entirely free choice without any guidance, because with our crooked hearts, it will always end up feeding the darker sides of our characters without a corresponding pull in the other direction, something which Christians called divine Grace.

St Paul wrote to the small group of Christians in Philippi, surrounded by the highly sexualised and violent culture of the Roman empire: “whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things.”

I’m not saying don’t watch TikTok. But here’s an idea. Why not try to make it into a morally forming version of what you want to be, not what you are? Exercise a bit of moral direction yourself. If you see a video which you know in your conscience is not good, or is spreading lies, swipe it away quickly. If you see something positive, dwell on it.

If you approach it this way, you might just be able to persuade the algorithm to shape you in good ways and not the bad. It could become a means of growing in goodness, but only if you want it to be.

Interview
Belief
Creed
5 min read

Water from the well: a moment with Rowan Williams on Nicaea

A chance encounter with the former Archbishop led to a profound reflection

Hal is a theologian and writer based in London.

Students sit on the grass in front of a fountain.
Pontifical University garden.
Pontifical University.

The gardens of the Pontifical University of Saint Thomas Aquinas near to the Vatican are a place of quiet reason, where the mind is trained to seek the fundamental truths of existence. But on a sweltering day approaching summer, the temperature was 31 degrees, and reason had given way to a more immediate need: a glass of water. 

It was by the water-cooler, tucked behind a shade-giving tree, that I found him: Lord Rowan Williams of Oystermouth, the former Archbishop of Canterbury, a man whose theological depth is matched only by a palpable, gentle presence. Perhaps it was the heat, or a moment of recklessness, but I asked him for an interview. To my delight, he agreed. 

The following day, we met. His recent keynote address, ‘Nicaea, the New Creation, and the Body of Christ,’ had laid the groundwork. What followed was not a simple Q&A, but a deep, meandering conversation—a drawing from the well of a tradition that is both ancient and startlingly immediate. 

The grammar of divinity 

How do you prepare to speak on a Council with 1,700 years of commentary? For Williams, the entry point is not the what, but the why. 

“I started by asking - what was the question Nicaea was trying to answer?” he began. “This is the question Nicaea was trying to resolve: How do we say, at the same time, that Jesus really is the embodiment of the eternalism of God… and that he genuinely opens up for us a new relationship with the Father?” 

This is what Williams calls the “deep grammar” of the Council—a phrase he embraces with enthusiasm. The Creed, he suggests, sketches a grammar for divinity itself. It asserts a belief in one God, “but the kind of oneness that God is, is a oneness that's always fertile or productive.” 

This productive, self-giving life—kenosis—is not just who God is, but the kind of life we are called to participate in. “God is always reflecting itself in word and spirit… boiling over into creation - that's what God is!... a life that is both self-giving (kenotic) and productive… a life that brings others alive.” 

The saints, in their radical openness to this “kenotic presence,” become conduits of this new creation. “Rather mysterious things happen,” Williams notes, “when you allow the act of God to go through you.” 

The magnetic quiver 

But how do we, in our everyday lives, tune into this deep grammar? Williams points not to the esoteric, but to the ordinary acts of faith that structure our existence. 

“We’re called on, first of all, to wake up to the fact that in our ordinary lives we're in fact all the time making acts of faith - the faith that what I say to you and what you say to me can be more or less understood... the faith that human commitment and love are significant and worth investing in.” 

This trust, this “connectedness,” is a slow “peeling open of human identity to its depths.” It is a universal experience, a “magnetic needle” in creation that “quivers northwards... quivers Godwards. We can't quite keep it quiet.” 

He offers a wry, characteristically British illustration: “one of the great mysteries in British society is that British people are much nicer than the Daily Mail thinks they are!” 

This inherent pull, this quiver, is what the doctrines of the Creed are meant to protect and describe. The dense, pub-unfriendly language of “consubstantial with the Father” is not an abstract puzzle but a map of a reality we are already, however faintly, experiencing. “The Holy Spirit draws us into the flow of life,” Williams says. “The Creed keeps us aware of it… it's the shape and form we’re growing into.” 

The breath of the Spirit 

This brings us to the ancient rift of the filioque clause—the Western addition to the Creed stating the Spirit proceeds from the Father “and the Son.” Is it a fatal block to unity or a matter of semantics? 

For Williams, the scriptural reality is paramount. “Jesus says to his disciples I will send you the Holy Spirit who proceeds from the Father. Jesus is saying - you will be receiving a gift from me, which is given me by the Father, to give to you.” 

The key, he suggests, is in the tangible action: in John’s Gospel, the resurrected Jesus breathes on his disciples. “Jesus brings the Spirit into action, into full tangible action in human history.” The Spirit proceeds through the Son into the world. At this point, theology reaches its limit. “I’m quite happy to grin feebly and shrug my shoulders...I dunno!” he laughs. “What matters is that the energy of new life and vision is given.” 

And this energy, he insists, “goes with the grain of our humanity.” One can almost imagine a divine sigh: “For Heaven’s sake... just wake up to what you are.” 

He finds the perfect image in the parable of the Prodigal Son, who, in the depths of his exile, “came to himself.” It is a “paradigm moment” of das Ereignis—a Heideggerian concept for an event of appropriating, of “coming into one’s own.” “There is a self to come to,” Williams affirms, “and a home to go to.” 

A unity already given 

Will the divided churches ever find structural unity? At times, he admits, we seem to be drifting further apart. But Williams’ focus is on a deeper, prior reality. 

“It helps to be aware that there's a unity given already. We're not quite sure how to embody it. We're not quite sure how to organise it. But there's something there.” 

Finally, reflecting on the Council itself, he dismisses any notion of Nicaea as a merely political project for a fractious empire, though Constantine’s desire for harmony was a factor. He paints a visceral picture of the attending bishops, as described by Eusebius: men with missing hands, gouged eyes, and the scars of persecution. When Constantine greeted them, “he kneels down and kisses their wounds.” 

“They're not just purple cassocked prelates sitting in armchairs! Their faith has been through the fire!” 

This is the well from which this Creed was drawn. It is a creed of the persecuted, a truth forged in fire. A truth, as Williams learned from Pakistani Christians this year who heard the story of Nicaea and simply said, “we know about that,” that is known in the bones before it is understood in the mind. It is the water that waits, cool and deep, for any who come thirsty. 

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