Article
Character
Comment
Friendship
Virtues
4 min read

As algorithms divide us, who should we be loyal to?

An ethicist’s answer, shows we need courage and wisdom too.

Isaac is a PhD candidate in Theology at Durham University and preparing for priesthood in the Church of England.

Three people sitting looking out over viewpoint are silhouetted against the sky.
Priscilla Du Preez on Unsplash.

What is loyalty? As we plunge into this new year of 2025 it seems as pressing a question as ever. The war in Ukraine rumbles on, a fresh Labour government continues to struggle with public opinion, and America returns to the unpredictable rule of the first president in its history to be a convicted felon. The algorithms of social media continue to segregate and amplify different audiences into ever more closed feedback loops and echo chambers. This may bolster loyalty to a point of view, but estrange us further from our friends and neighbours whose loyalties lie elsewhere. All of these and many other cases highlight the conflict of loyalties in our society and wider world. What is even more obvious is that if we are to make peace, cultivate love for enemies, and pursue the common good, then perhaps the most in-demand virtue of 2025, at the top over every wish list, might just be loyalty.  

But what really is loyalty?  

I was struck by a persuasive answer given by Dr Tony Milligan, research fellow in philosophical ethics at King’s College London, during his appearance on a recent episode of The Moral Maze on BBC Radio 4 that asked ‘is loyalty a virtue or a vice?’ He said loyalty is, “Sharing another person’s commitments and the willingness to go through various kinds of adversity in order to pursue those commitments and to further them.” Under cross examination and asked if loyalty is then an absolute virtue he responded, “I think that it’s absolute in the sense that we absolutely need to have it, that it’s basic to the human condition and not optional.” His second interrogator, Giles Fraser, then suggested a ‘high doctrine of mates’. In this doctrine you are loyal to your mates in all circumstances, even if they are ‘wrong-uns’. Dr Milligan’s response, when asked how he would characterise this ‘doctrine of mates’ position, was fascinating: “Addiction.” Fraser then asked if that addiction could be love. “It’s a case of love, and we don’t get to choose the people that we love. We find ourselves in the predicament and then try to make the best of it…I love my wife Susanne, I’ve been with her 31 years, and it’s love, and it’s also addiction. I just can’t envisage a world in which I would be without her.” This framed Dr Milligan’s final powerful point: love, and the loyalty which love entails, gives us our sense of value.  

I can bear witness to the truth of Dr Milligan’s intertwining of love and loyalty. Last autumn I became a father for the second time. My love for my eldest is so great that there was a real question: ‘if my love for my eldest is so total, so all encompassing, how can I possibly love a second as much?’ This question melted away as I gazed into her screwed-up face, moments after she entered the world. I am completely dedicated to ensuring that she flourishes and I would “go through various kinds of adversity in order to pursue” her flourishing. As Dr Mulligan also said, loyalty “is basic to the human condition and not optional.” Of course, how this total and non-zero-sum loyalty of love to both of my children actually works in practice requires of me thoughtful negotiation. If one wants to go to the park and the other wants to go to the swimming pool I cannot split in two and do both things at once. Loyalty, as finite human beings, requires wisdom in living in the middle of a messy network of demands and desires, of the preferences and needs of others. 

If loyalty is then one thing, it is the willingness to recognise that we are tied to other people, whether we like it or not. Cain’s question to God, when God came looking for Abel, is still pertinent: “Am I my brother’s keeper?” Perhaps the greatest disloyalty is the implied ‘no’ in Cain’s rhetorical question. In denying that he is bound to his brother he is disloyal not only to Abel, but to himself because he denies his own humanity and isolates himself from the humanity of other people. If we isolate ourselves, having loyalty only to ourselves, we lose the joy of being fully human. If we simply kill those we dislike, whether literally (in war or murder) or metaphorically (‘unfriending’, cancelling, pretending they do not exist), then we follow Cain. Loyalty, as the tie that binds us to the messiness of the real world where people vehemently disagree all the time, requires not only wisdom then but courage also. It takes courage to commit to one person in marriage. It takes courage to raise a child. It takes courage to continue to talk with and to love those with whom you deeply disagree.  

When practising our 2025 New Year’s resolutions let us make sure that amongst the commitments to get back to the gym and practice that new hobby that we remember to practice loyalty. Loyalty not only to those we love, but to those we might come to love. Let us be wise enough and brave enough to be fettered to those with whom we disagree, loyal to the humanity that binds us together.

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Article
Comment
Community
Migration
Politics
5 min read

Starmer’s ‘island of strangers’ rhetoric is risky and wrong

The Prime Minister needs an English lesson.

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

A prime minister stands next to an Albanian police officer in front of a ferry.
Border control. Starmer in Albania.
X.com/10DowningSt.

In a recent speech launching the UK government’s white paper on immigration, Prime Minister Keir Starmer expressed concern that the country risks becoming an “island of strangers.” It is a compelling phrase - yet, for many, a deeply worrying one. Some argue it echoes Enoch Powell’s notorious 1968 “Rivers of Blood” speech, in which the then Conservative MP for Wolverhampton claimed that people in the UK were being “made strangers in their own country”. Even if the reference was unintentional, the sentiment is divisive and dangerous. Here are five reasons why this narrative must be challenged.  

Geography: We are fundamentally connected  

First and foremost, the United Kingdom is not a single island. To describe it as such is not only geographically inaccurate but symbolically unhelpful and politically careless. This sort of language risks excluding all those UK citizens who live in the other 6,000 islands that make up our country - islands such as the Isle of Wight, Anglesey, the Hebrides, Orkney, Shetland and the Channel Islands, as well as the 2 million UK citizens who live in Northern Ireland. Many of our families, mine included, are testament to the fact that between the British Isles there are connections and marriages. We are islands, plural, united by a national bond of friendship and collaboration, and a shared story of connection across water.  

Sociology: We are intrinsically social  

The notion that the UK is becoming “an island of strangers” contradicts what we know about how human societies function. We are fundamentally relational - forming and building connections in our schools, workplaces, neighbourhoods, shops, and clubs on a daily basis. Even if we do not know the names of those who live across the street, we have a great deal in common. They are not strangers, but neighbours. In times of crisis, as shown during the Covid pandemic, neighbourliness is a critical front-line defence. To undermine that by calling our neighbours ‘strangers’ is a recipe for social breakdown. True social cohesion can never come through exclusion only by being deliberately nurtured through acts of welcome, the language of inclusion and recognition of shared purpose and identity.  

Language: What we say matters 

In his speech, the Prime Minister gave credence to the claim that migrants fail to integrate because they don’t speak English. He said: “when people come to our country, they should also commit to integration, to learning our language.” But English proficiency is not the main barrier to social cohesion. As a country that proudly recognises multiple languages: Welsh, Scottish Gaelic, Irish, Cornish, British Sign Language, we should understand this. And as a nation who fails miserably at learning other world languages we should appreciate the enormous effort it takes to learn any level of English. The vast majority of migrants put us to shame in how quickly and readily they learn to communicate effectively. Might I suggest that the Prime Minister - whose speech contained questionable language that was factually untrue, politically dangerous and socially offensive - might benefit from an English lesson himself? 

Honesty: We benefit from migration 

When the Prime Minister claimed he was launching a strategy to “close the book on a squalid chapter for our politics, our economy, and our country,” he implied that migration is to blame for many of the difficulties the UK is facing. This is not a new tactic — some of the world’s darkest moments have been preceded by politicians stoking fear and resentment against immigrants for political gain. We must resist this rhetoric. Perhaps we could start by asking exactly which migrants are being blamed for this so-called "squalid chapter"? Is it the 200,000 people from Hong Kong who have arrived under the British National Overseas scheme, bringing skills and making major contributions to our economy? Or the 250,000 Ukrainian refugees who have been welcomed with open arms and helped knit communities closer together? Is it the 30,000 Afghans who supported British forces, risking their lives to do so? Or the 750,000 international students contributing £35 billion a year to the UK economy, sustaining our universities and global reputation for outstanding education and research? What about the 265,000 non-British NHS staff who work tirelessly to care for our sick and elderly? Blaming migrants for the UK’s problems is dishonest and dangerously divisive, potentially alienating the very people who are often most invested in making the country stronger, safer, and more successful.  

Integrity: We need to fix the real problem  

The Prime Minister’s use of the phrase “island of strangers” strikes a chord, not because we are all strangers to one another - we are not - but because many of us increasingly feel isolated in our own communities. There is evidence to support this emotional response. According to the Office for National Statistics, around 27% of adults in the UK report feeling lonely always, often, or some of the time. A report titled A Divided Kingdom, published just a day after the government’s immigration white paper, highlights growing intergenerational divides with only 5.5 per cent of children in the UK living near someone aged 65 or older, and just seven per cent of care home residents regularly interacting with anyone under the age of 30. Young adults are increasingly working remotely, reducing opportunities for casual, everyday social contact. Rising numbers of people live alone, and digital technology — while connecting us in some ways — often replaces the richness of face-to-face relationships. 

These shifts are not caused by immigration, and blaming migrants for the disconnections and discontent we feel only distracts us from addressing the real causes of social fragmentation. We need to find ways to reconnect with one another in person, recognising in those around us the image of God, our common humanity and the opportunity for service. 

Starmer’s narrative must be challenged before it becomes a self-fulfilling prophecy. The great English poet and cleric John Donne famously wrote: 

 “No man is an island, entire of itself; every man is a piece of the continent, a part of the main.”  

It would be sad if, in our modern world, we lost sight of that truth and ended up becoming estranged islanders floating on a sea of fear and xenophobia. 

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