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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Snippet
Culture
Mental Health
Music
1 min read

Why we loved Lewis Capaldi’s Glastonbury comeback

We might impress people with our strength, but we connect through our weaknesses

Jessica is a Formation Tutor at St Mellitus College, and completing a PhD in Pauline anthropology, 

Lewis Capaldi sings with eyes closes, holding a mic and its stand
Capaldi hits the high notes.
BBC.

Friday at Glastonbury 2025 saw something more than a musical performance: it saw a homecoming. Lewis Capaldi returned to the stage after a two-year hiatus, and the response was nothing short of extraordinary. His performance in 2023 was emotional as people saw a man struggling with his mental and physical health, which ultimately led him to step back for two whole years. As he returned to the stage, people cheered, and people cried. He cried. I cried. It was not just the return of a singer, but the return of a story we all long for: a redemption arc. A story of coming undone and coming back. 

Capaldi had stepped away from the spotlight for those two years to care for his mental health. When he appeared, he was welcomed with warmth, kindness and compassion. The fields of Glastonbury turned into a sanctuary for a few sacred minutes, as thousands honoured someone not because he had pushed through, but because he had paused. 

I found myself deeply moved. I couldn’t look away. Why was this moment, this man, this vulnerability, so captivating? 

It is because, as humans, we are wired for stories of authenticity. We love a comeback story. The narrative of someone who ventures into the wilderness and then returns speaks to something in all of us. Who is willing to admit their own weakness. To return to the stage in this moment reminded us that the comeback was greater than the setback. This was a moment worth celebrating.  

As part of his return set, he debuted his new song Survive, in which he sings,  

“But when hope is lost and I come undone, I swear to God, I’ll survive.”  

There’s power in that lyric, not in thoughtless defiance, but in the quiet, resolute declaration that survival to keep going is an act of courage. 

St Paul, in his second letter to Christians in the city of Corinth, reminds us of a paradox at the heart of the Christian faith:  

“I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me.”  

Strength and weakness are not opposing forces; instead, they are intertwined. The bridge connecting them is vulnerability. Strength in weakness provides us with a portrait of actual vulnerability, as sharing our weakness requires great strength. It has been said by many that although we might impress people with our strength, we connect with people through our weaknesses. This vulnerability provides the connection that we are built for as humans. 

In a culture that celebrates performance, progression, and perfection, vulnerability often feels like a risk. But what if it’s our greatest strength? What if this, the trembling voice, the open heart, the tear-streaked face, is what connection is made of? 

Capaldi’s return showed us a part of what it means to be human: to break, to heal, to return. And to be welcomed back. It was a gentle resistance to cancel culture, which tends to hold people captive in their weakest moment, freezing them in failure. But the crowd at Glastonbury chose a different way. They chose empathy and kindness when confronted with another's humanity. This made space for a new story to be told.  

The Christian story has always been one of ashes to beauty. Of life out of death. Of hope in despair. Whether it’s the prodigal son running home, or Peter by the firelight, forgiven and restored, there is room in the story of grace for those who step away, and celebration when they return. 

And so, Capaldi’s return was more than a performance: it was a parable. A living story of what happens when we choose to make space for one another’s pain and honour the quiet courage it takes to come back. It reminded us that sharing our weaknesses is not a weakness at all, but an act of strength, even defiance, in a culture that so often pulls us toward isolation and self-protection. Why was it so captivating? Because vulnerability is powerful. It draws us in, disarms us, and reminds us of our shared humanity. We long to be known, and we ache to belong. In a field of thousands, vulnerability is what ultimately unites and connects us. 

 

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Since Spring 2023, our readers have enjoyed over 1,500 articles. All for free. 
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