Article
AI
Culture
Digital
3 min read

Am I a project or a person?

What we lose when we AI tempts us to refuse our limits

Nathan is a Senior Researcher at the Theos think tank. .

A multiple exposure image shows a womans head and shoulders looking ahead, to the sides and above.
Alex Bracken on Unsplash

Geoffrey Hinton, the so-called “godfather of AI,” was recently asked by a Financial Times journalist to consider a future in which human beings live among robots and gradually morph into cyborgs, their lives prolonged by artificial parts and chemical enhancements. His reply was strikingly casual: “What’s wrong with that?” Thankfully, his answer reflects a minority view today, but one that will grow significantly in both plausibility and appeal as the culture of Silicon Valley – animated by transhumanist ambitions and backed by enormous capital and influence – seeps into the ‘social imaginary’ of the West.  

In an individualist culture of ‘quantified selves,’ where self-optimization and wellbeing dominate the horizon of desire, it will take little to sell such enhancements, which will be promoted as not merely the means of surviving ‘rogue AIs’ but the way to flourishing. 

But this represents a profound distortion of what flourishing has meant across centuries of philosophical and theological reflection: the actualization of our true nature through the practice of virtue (Aristotle) and living in alignment with our proper end (telos), which is communion with God (Aquinas). Once tethered to a moral and spiritual vision of the human person, flourishing is fast becoming a runaway concept, thinned out on the anvil of individualism and moral autonomy, and conflated with the promise of expanding ad infinitum one’s capacities, choices, and life itself. It is precisely this  hyperindividualist vision that OpenAI CEO Sam Altman has in mind when he speaks of his mission of enabling ‘maximal human flourishing’.  

But the ethical and anthropological crisis we are entering cannot be resolved by neuroscience, secular anthropologies, let alone economics alone, but only through engaging with Christian anthropology. At the heart of the Christian faith stands the claim that Jesus Christ is the archetypal human, the “second Adam,” in St Paul’s phrase. Not simply in the sense that he is a morally and spiritually exemplary figure whose ethical teaching we might want to consider. But, more boldly, in the sense that all human beings - past, present, and future - are mysteriously caught up, redeemed and fulfilled in the person of Christ. In his life, work, death, resurrection and ascension, humans are given the ultimate revelation not only of God, but also of what it means to be truly human and flourish. This means, among other things, that our limitations as creatures are not problems to be overcome but gifts to be honoured, the thresholds where God embraces us in grace. Our dependence and vulnerabilities are not defects to be corrected but the very conditions for fulfilling our humanity, in community, through the practices of faith (trust), hope, and love. 

Of course, there are distortions and privations that disfigure human life – disease, cruelty, injustice – which rightly summon humanity to acts of repair and resistance. As a product of God-given creativity, modern medicine and its many cures to previously fatal diseases is a huge blessing. But as biotechnology and AI continue to advance, the line between therapy and enhancement, healing and augmentation will likely become increasingly blurred. 

Against visions of human nature as infinitely plastic and of human beings as projects of self-invention, the Christian faith offers the liberating message that humanity is created, incorporated and will be fulfilled in Christ. To be human, then, is not to upgrade oneself without end to avoid vulnerability and death, but to be drawn into Christ, who died but was raised to life and glory. It is to find in him, and to practically outwork through His spiritual body, the Church, the measure of true, mutual flourishing, for the sake of the world. Only from this centre can we wisely discern how to receive and harness the gifts of technology without buying into its counterfeit promise of salvation. 

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Article
Comment
Film & TV
Politics
Purpose
4 min read

BBC scandals turn the spotlight on its lost mission

When it's good it's great but when it's bad it’s Babylonian

George is a visiting fellow at the London School of Economics and an Anglican priest.

Tim Davie in a blue suite smiles
Tim Davie, BBC boss.

I’m a great fan of the BBC. Generally speaking, I like and admire its journalists and its output and, occasionally, I take its and the licence-payer’s shilling. 

I may be increasingly unusual in choosing to be woken by Radio 4’s Today, but love it because of, rather than despite of, its presenters’ impertinent and interruptive style with politicians. Its radio drama is seductive. I admit to having assiduously followed The Archers, until (literally) I lost the plot at Covid. Short radio drama series can be compulsive listening, such as Al Smith’s first-class Life Lines, featuring Sarah Ridgeway as an ambulance call handler. 

As for TV, I’m showing my age – The Repair Shop, Antiques Roadshow and Professor Alice Roberts’ archaeology in Digging for Britain. Ancient Top of the Pops repeats accompany Friday evening drinks. 

But back to the journalism. Say what you like, the BBC’s news output is the world’s benchmark. It has consistently hired best-of-breed reporters, particularly on the foreign stage. Whatever politicians of both the left or right claim, depending on their circumstance, it is even-handed in its analysis.  

Newsnight under Victoria Derbyshire is immeasurably improved by its slick, half-hour, after-dinner sofa format. It disassembles the pompous and hypocritical, from Trump apparatchiks to Jeremy Clarkson at a farmers’ demo, his stammering and panicky “classic BBC” attempted dismissal now cheekily deployed in its own advertising. 

But – and you’ll know the “but” was coming – there’s the dark side. There has recently been a litany of managerial let-downs, any of which could have put a more commercial enterprise out of business. Conservative governments have customarily been most prone to traducing the BBC, possibly because they think it should know its place, which is not so much below the salt as serving at their table. 

So it’s quite the new thing for a Labour culture secretary, Lisa Nandy, further to undermine the credibility of its Director-General, Tim Davie, by listing its “catastrophic” failures on his watch. The BBC has just had to apologise (an occurrence now as regular as Gary Lineker’s controversial tweets) for failing to discover, let alone disclose, that the 13-year-old narrator of documentary Gaza: How to survive a Warzone was the son of a Hamas high-up. 

A separate external review has also found that BBC bosses failed adequately to protect staff on MasterChef from presenter Gregg Wallace’s invasive behaviours. And the corporation has had to apologise this month for broadcasting antisemitic chants by the vile act Bob Vylan at Glastonbury. 

It’s not all about Davie’s alleged shortcomings. As the BBC itself might put it, other director-generals are available. George Entwhistle resigned over a Newsnight crackpot report on a child-abuse scandal; Greg Dyke over Lord Hutton’s report into how the BBC reported the David Kelly suicide affair under the Blair government. Then there was the Jonathan Ross and Russell Brand “prank”. Let’s not, please, lift the coffin lid on Jimmy Savile again. And so, one is forced to say, it goes on. 

Is the BBC uniquely wicked and/or mismanaged? No. But it’s huge and visible. I have a theory that it’s a British institution which, like others, is a victim of its imperial past. It was nurtured in a post-Reith period, when being of the BBC was like carrying a British passport (“His/Her Britannic Majesty requests and requires…”). It not only believes in, it was a child of, its own propaganda. The derring-do of its great foreign correspondents was founded on the unquestioned might of empire. 

That leads, inevitably in a post-imperial age, to hubris. It’s like Babylon, the metaphor rather than the great Mesopotamian city. Once indestructible under emperors such as Nebuchadnezzar, sacker of Jerusalem, it was destroyed by its own vulnerabilities. The scriptural allegory from Genesis is that Babylon raised the great tower of Babel to reach the sky and oversee a world that spoke its one, true language. In his wrath at their pride, God scattered its people, now unable to understand each other, for they’d come to form their own languages. 

See how that works? The BBC has come to believe in itself, rather than its mission. And consequently, it has lost the ability to communicate, both internally and externally.  

It’s not alone. The Church of England has the same post-imperial problem. So does any elected government after about a decade. It’s the jobs of Archbishop of Canterbury and Prime Minister, as well as Director-General of the BBC, that can only end in tears. 

They should get together, these people. Work out accountable corporate structures that can work in the 21st century. Create top leadership jobs that are possible to do, rather than appoint emperors who turn out to have no wardrobes. 

The point surely is not that they are humiliated, but that they have to be humbled. They need to demolish their towers, stop babbling at each other and learn to speak a common language again.  

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