Article
AI - Artificial Intelligence
Culture
Music
4 min read

As creativity and AI battle, greed is the true enemy

Every string plucked, stitch sewn, brushstroke painted, is a sign we’re made for more than utility.
A black and white list of music tracks reads: IS THIS WHAT WE WANT. THE BRITISH GOVERNMENT MUST NOT LEGALISE MUSIC THEFT.
1,000 artists, one message.

 

Is the battle between AI and creativity over before it began? A collective of 1,000 musicians have released a silent album to protest new government copyright laws that would make it easier for companies to train AI models without paying artists. The album, titled “Is This What We Want?,” has a tracklist that reads “The British Government Must Not Legalise Music Theft To Benefit AI Companies.” 

But this isn’t the first time that new technology has threatened the livelihood of musicians, nor the first time musicians have fought back. And the lesson to be learned from the past is that the real enemy of creativity isn’t technology- it’s greed. 

Musicians on strike 

The invention of the record player forever changed the music industry. It’s difficult to imagine a time when you could only hear music if someone was playing a live instrument. As music records grew rapidly in popularity, payments to the musicians behind the records lagged behind.

Up until the 1940s, record companies paid studio musicians only for the time in the studio. Playing records on live radio was cheaper than hiring big bands (which had previously been the norm) because the musicians wouldn’t see any revenue from their repeated use. But in August 1942, fed up at the lack of royalties paid from music records, the American Federation of Musicians went on strike. 

The silence lasted nearly 2 years. During the strike, musicians were allowed to play for live radio but banned from playing on records.

At first, record companies relied on releasing music they had already recorded. But when it became clear that the strike would last longer than expected, they began to rely on acapella voices in place of big bands for new releases. The strike concluded in 1944 as record players conceded to the American Federation of Musicians and set up a system of paying royalties to musicians. The battle was over. 

The technology creativity face-off

Technology has often seemed to be at odds with human creativity despite emerging from it. Human creativity invented the record player, but the record player threatened the human creativity of all those musicians playing live.  

In a similar way, artificial intelligence was both invented by creative humans and trained on the work of other creative humans. And yet, its very existence seems to threaten the work of thousands. AI’s threat is felt in every corner of the creative industries- in music, illustration, art, film and photography. And it’s not just a worry for Top 40 singers. Generative AI threatens to replace graphic and web design for small businesses, music in the background of commercials and videos, illustrations on mass produced birthday cards and souvenirs- all areas of creative work where artists receive a modest income and don’t become household names.

Companies use technology as a mirage to hide the real threat behind its computer generated glow- the greed of the human heart.

 

he Christian faith offers a few truths that make sense of this tension between AI and creativity. The first is human creativity is not mere ornamentation- it is at the very heart of what it means to be made in God’s image. At the very beginning of the Bible, God is Creator. Unlike God, humans cannot make something from nothing. But we can produce wonders that inspire, that reflect the goodness, truth and beauty of the world God created for us. Every string plucked, stitch sewn, brushstroke painted, is a sign that humans were made for more than utility. We were made for transcendence.  

The Christian faith also teaches that human selfishness gets in the way of the transcendental vision God has for us. 

The invention of the record player created problems for musicians, but it was the unwillingness of companies to pay musicians fairly for their work that posed the real threat. Companies use technology as a mirage to hide the real threat behind its computer generated glow- the greed of the human heart. 

As AI continues to be adopted, executives join the chorus speaking about the “threat of AI” and the need to prioritise human creativity. Yet the decisions of the same executives value human creativity in financial terms by the compensation (or lack thereof) that real artists receive. 

Companies treat new technologies as inevitable– they might even tell employees that those who can’t learn to use new technology will be left behind. But the reality is that companies shape the direction of technological advancement. There is no “neutral” or “inevitable” direction to technology. Technology can solve human problems- but first humans decide what problems need solving. AI may help us solve problems that benefit all of us- like the work being done to synthesise proteins that can have great impacts in medicine and science.

But there is no reason companies must use generative AI for creative work. People may point to money and time saved, shareholder value created. And this is where the real contradiction lies. For creativity is not a problem that needs to be solved, but a gift for us to partake in. 

Is This What We Want? 

The album by “1000 UK Artists” contains the sound of empty music studios- a future the group fears if musicians are replaced with AI who were trained on their talent. Session musicians, cover artists, violinists who busk in the streets or play in weddings, all are in danger from AI being trained on their hard work for free. 

Knowing that technology is never neutral, the album’s title “Is This What We Want?” poses a good question. What kind of world do we want to live in? What should our technology be building towards? 

For me, I want a world that encourages real human creativity– the kind given to us by God, the original creative. I want a world where technology isn’t a way for the rich to become richer but for our communities to become better places for human connection. Technology should give us more time to create art, not less. The battle between creativity and AI is in the hands of lawmakers for now. But the battle to end human greed? That’s eternal. 

Review
Aliens
Culture
Film & TV
Monsters
1 min read

Alien, Nietzsche and the death of dread: why the franchise lost its fear

Alien: Earth forgets what made the original so terrifyingly profound
A young woman pets the head of an alien
Don't pet the alien.
26 Key Productions.

The credits are rolling on Alien: Earth and all I can think about is Friedrich Nietzsche. Nietzsche is one of history’s most enigmatic and misunderstood philosophers, one of Christianity’s greatest foils and explains exactly why the TV series, to my mind, fell flat. 

Oh, how excited I was for Alien: Earth! It looked like someone had finally nailed the look and feel of Ridley Scott’s original Alien and paired it with a script by Noah Hawley (who wrote, among other things, the first series of Fargo, which I still think is one of the best series of TV ever made). I couldn’t wait.  

But far from understanding what made the original Alien so terrifying, Alien: Earth manages to undermine the franchise’s key premise at almost every turn, resulting in something truly baffling. While Alien is a deeply nihilistic piece of art that draws on its nihilism for its thoroughgoing sense of dread and unease, Alien: Earth is too cute, too pleased with itself to be truly nihilistic. And therein it loses the power to shock that Alien wielded so effectively.  

Let me explain what I mean. (Spoilers ahead for both Alien: Earth and Alien – although Alien came out in 1979 so if you haven’t seen it at this point, where have you been?) 

“God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers?” 

So declares ‘the mad man’ in Nietzsche’s The Gay Science, giving rise to one of philosophy’s most quotable moments. Nietzsche isn’t talking about a literal ‘death of God’ (he didn’t think there even was a God to kill!). Instead, he’s talking about the death of belief in God.  

But, for Nietzsche, society’s collective loss of belief in God is not a trivial thing. It’s not like realising Santa Claus isn’t real (sorry if anyone was still clinging to that!). No, belief in God gave society structure, purpose, and meaning. Without belief in God, society needs to start from the very beginning and give itself these things all over again. We cannot stop believing in God and imagine that the rest of our lives are untouched.  

For all Nietzsche’s faults – which are numerous – he is clear about the implications of what we might now call ‘secularisation’, in a way that is seldom recognised. In this respect, I often wonder if Nietzsche is the only real atheist who ever lived.   

There is no grand ‘why’ behind the world. No objective meaning or structure to it: we must instead impose our own, individual meaning onto our lives. 

Alien is a deeply Nietzschean film. The xenomorph (that is, the eponymous alien) does not come with a ‘why’. It has no motives other than to kill; no grand plan. It’s not really a villain, in this sense: it just … is. It is the chaotic unstructured whirlwind of a universe without God distilled into a creature. 

It is pure, nihilistic, Nietzschean nightmare fuel.  

At the end of the film, Ripley (Sigourney Weaver) doesn’t ‘defeat’ the xenomorph; she just sends it into space and escapes. She doesn’t ‘overcome’ this nihilistic creature, she just about manages to escape with her life. She does what Nietzsche encourages us all to do and lives despite meaningless chaos of the godless world around us.  

This is not what happens in Alien: Earth, however. The most telling parallel between Alien and Alien: Earth is the role science and technology plays in both. In Alien, the mysterious Weyland-Yutani company wants to capture the xenomorph to use it as a bio-weapon. But the xenomorph resists such human categories and just does what it does: kill, indiscriminately.  

In Alien: Earth, again the xenomorph is seen as a potential weapon, as a potential piece of technology. And … that’s exactly what it becomes. The main character in the show – Sydney Chandler’s Wendy – a little girl whose consciousness is put into the body of a robot (to cut a long, tedious story short), eventually learns the xenomorph’s language and even befriends the creature. By the end of the series, the two have effectively teamed up, with Wendy siccing (setting) the alien on her enemies. 

Excuse me? 

She … ‘sics’ the xenomorph on people? Becomes its friend? Right … 

The first time this happened I full-on laughed at the screen. This is so far removed from the utter nihilism of Alien. Here the xenomorph has agency, motivations, preferences, and even flipping friends! It is so deeply … unscary.  

And that shouldn’t be a surprise. In Alien, Nietzsche’s godless anarchy is distilled into a creature of pure terror. In Alien: Earth, that creature is literally made someone’s pet. Alien continues to terrify because it shows us something of the full implications of what it is to be without God: a world of disorder, anarchy, and chaos. Alien: Earth domesticates that entirely and puts it on a leash. In so doing, lacks all of the potency of its muse.  

In his recent book Dominion, Tom Holland (no, not that Tom Holland) reminds us of what Nietzsche said long ago: our values, ethics, and even our society structures, come from a shared and historic belief in God. Too often we want to have those values, ethics, and structures without the theologies that underwrite them.  

Alien: Earth wants to have its cake and eat it in precisely this same way. It wants to tell a story about a marauding, indiscriminate predator … that can be tamed by a little girl. It fails to scare because it undermines the deeper, even more terrifying story underneath Alien: that without the structure afforded us by belief in a creator, there’s no God out there to hear us scream.

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