Review
Culture
Film & TV
Romance
4 min read

Growing up with no hard feelings

Jennifer Lawrence’s latest eyebrow-raising romcom brings the sexual-awakening story back from the 90s movie graveyard. Lauren Windle explores what it really means to grow up.

Lauren Windle is an author, journalist, presenter and public speaker.

A young couple sit next to each other on a beach sharing a towel.
Andrew Barth Feldman and Jennifer Lawrence.
Sony Pictures.

I hate to sound like your moany Uncle Raymond, but they just don’t make romcoms like they used to. The likes of 10 Things I Hate About You, Clueless and She’s All That have never been replicated in recent times and attempts to recreate the 90s nostalgia have always fallen flat on their face.  

It’s for this reason, I was excited when I saw No Hard Feelings hit the cinemas. The latest Jennifer Lawrence movie was pitched as a hilarious coming-of-age tale for the modern era. The story sees strapped-for-cash millennial Maddie (Jennifer Lawrence) hired by the parents of an introverted gen-z lad Percy (Andrew Barth Feldman), to help him into blossom into maturity – via the medium of sex. The meddling helicopter mum and dad were concerned their talented 19-year-old was more interested in computer games than socialising and fornication. 

The film is silly. If you’re reading this to establish whether you should go and see it, I would say sure – if you want a low-emotional-investment flick that you’ll watch once but not twice. But the question it raised for me was: How do we know when we’ve grown up?  

I felt I was most grown-up when tackling things alone. I wanted to be open to all experiences on the spectrum of sensible to reckless. 

If the initial premise of the film is anything to go by, growing up means embracing partying, reckless behaviour, drinking and losing your virginity. This is, probably word for word, how 14-year-old me would have described maturity. In my adolescence, I believed that increased maturity meant more independence. I felt I was most grown-up when tackling things alone. I wanted to be open to all experiences on the spectrum of sensible to reckless. I formed opinions hastily and defended them resolutely. I was desperate to be trusted and to be “my own person”. My parents were a humiliating presence in my life who crowded my decisions with their own, old-fashioned logic. From my perspective; the less they were allowed influence, the better. To me, being an adult involved doing “adult things”, those that came with a legal minimum age requirement.  

This is the kind of “maturing” that Percy is encouraged to do in the film. Maddie orders him a strong alcoholic drink, attempts to lure him into casual sex and persuades him to skinny dip. She instructs him to consider himself an adult and to distance himself from his parents (in fairness they did have a tracker on the 19-year-old’s phone and had hired a woman to take his virginity, so she probably wasn’t wrong in this instance). By all accounts, it seemed Maddie considered maturity to involve the same things as I did at age 14. 

But I’ve come to realise that these milestones are often just touchpoints in a maturing process that is entirely circular. Stay with me on this one; ideally, we start life reliant on those who care for us, ensuring we eat well and get enough sleep, we spend time developing and learning, backing away from things that are likely to cause us pain. Then many of us ‘grow-up' and break free from those who raised us. We are no longer so careful about what we eat or how long we sleep, we begrudgingly continue learning or some shun education altogether. We are enticed by things which may or may not provide a short-term amusement but will definitely harm us in the long term. But the loop closes up.  

We come to the realisation that true maturity is acknowledging that life is designed to be lived in community, reliant on those around us. 

As we move away from the excitement and poorly judged choices we associated with maturity, we realise that we do, in fact, want to spend time with those who care and cared for us. We seek their wise counsel rather than avoiding it. We come to the realisation that true maturity is acknowledging that life is designed to be lived in community, reliant on those around us. And most crucially – asking for help isn’t childish but the most mature thing of all. 

We start to want to care for our bodies. The idea of a hangover is repulsive and to be avoided at all costs, rather than a necessary penance for a fun night with friends. We want to invest in our growth and development in all the ways; emotional, mental, academic and spiritual. We start to self-impose the restrictions that we railed against in our youth. The idea of a 10pm bedtime is absolute bliss and events that start at 9pm are abhorrent. 

By Maddie’s metrics, I grew up at 15, but by mine, I was 25. It wasn’t until then that I started asking myself questions about the person I wanted to be – not the one I thought others wanted of me. This is when I walked into a church and when I decided that really understanding what I believed was important. It’s also when I started letting thoughtful people speak into my life rather than being convinced that I knew better. 

Despite being a decade on from that period of inviting in development and support, I still can’t be certain I’m done growing up, but I wonder if acknowledging that truth is its own form of maturity. From time to time, I get behind the wheel of a car from time to time and think: “Does anyone know I’m doing this unsupervised?” And when I babysit young children, I half expect a real grown up to come over and relieve me of the responsibility, telling me I’ve done a good job but they’ll take it from here. I asked a woman in her 70s when she finally knew she was an adult, she replied:  

“I don’t know if anyone truly considers themselves grown up.” 

The film perfectly illustrates our rush to mature, our societies’ obsession with collecting milestones and experiences and our warped idea of what adulthood should look like. But when I reflect on the maturing process, all I can conclude is that the more we grow in childlike awe, wonder and accepting of our limitations – the more mature we become. 

Article
AI
Character
Culture
Digital
7 min read

Apple’s AI ads show how we can lose our moral skills

Apple Intelligence promises to safeguard us from the worst of ourselves.

Jenny is training to be a priest. She holds a PhD in law and writes at the intersection of law, politics and theology.

A worker at a desk sits back contemplating a situation
Dour Dale contemplates AI.
Apple.

“I got through the three stages of the interview process, and they said I had done well, but they aren’t hiring any computer science graduates anymore. AI is cheaper, and faster.”

John*, a bright 24-year-old coder and philosopher, has just completed an MSc in Computer Science from one of the top universities in the UK. And he can’t find a job. AI has outcompeted him. In a couple of years, he says, entry level into computer science as a field will require a PhD. What about in ten years, or twenty? Will the only people able to work in the field have to effectively be geniuses to keep up with a technology that’s metastasizing at the rate of knots? It felt painfully ironic to be discussing over coffee the death of an entire sector of meaningful jobs less than a week after the new Labour government announced its plans to “turbocharge” AI (Artificial Intelligence) as the saviour of the nation’s economy. What are we willing to sacrifice in the name of “national renewal”?  

As worrying as John’s story is, there is much more than jobs – and the skills, knowledge and social relations tied up in them – on the line when it comes to AI. The alleged saviour of the nation’s economy is after your soul as well, it turns out.  

This came home to me starkly over the Christmas holidays with the new advertisements for Apple Intelligence tools on MacBook Pro. In the first ad, “Lazy Lance” – a procrastinating business professional – sheepishly shifts in his seat. He has been asked to make a presentation on the new business prospectus, and he has been caught out, unprepared. But he is saved at the last moment. The click of the “Key Points” button using the new Apple Intelligence software on his MacBook Pro provides him with the critical breakdown summary needed to avoid becoming the pariah of the team. The sheepish shifting turns to smug smile: his substandard performance has evaded detection with the ready aid of Apple Intelligence.  

In the second ad, “Dour Dale” – a disgruntled office worker – writes a scathing email to the “monster” who has devoured his pudding from the communal fridge. Before clicking send on this missive, he raises his eyes from the raging words on his screen to see a pious teddy bear holding a love-heart which says “find your kindness.” This moral cue from a cuddly toy prompts Dave to select the “Friendly” button from the dropdown list on Apple Intelligence writing tools, which immediately converts his childish strop over pudding thievery into a mature response in which he kindly expresses his disappointment along with a polite request for the pudding to be returned. The only moral effort required of Dale is the click of a button; Apple Intelligence sorts out the bile and the blame and re-presents his pudding fury in a professionally palatable manner.  

These advertisements for AI tools are designed to provoke an empathetic laugh. Who indeed can honestly say they have never arrived unprepared to a meeting, or at least mentally penned a vindictive response to the tiniest office slight?  

AI is poised to strike at the root of our individual virtue, by inserting itself as an emotional regulator. 

However, underneath the easy laughs, I felt a profound sense of dis-ease when watching them. They indicate just how far AI has already begun to penetrate our moral economy. By inserting a technological tool to disguise or translate social interactions into new terms, our moral relations with each other are deceptively smoothed to avoid the social and personal costs of shame (e.g. Lance using “Key Points” rather than owning up to his poor work ethic) and anger (e.g. Dale using “Friendly” mode to transform his email from raging diatribe into courteous appeal). As appealing as it sounds to have automatic tech weapons to tranquilise social and emotional bugbears, they also remove daily opportunities to learn how to live and work together.  

For example, as excruciating as it is to be the person who came to the meeting woefully under-prepared, embarrassment can be a very useful corrective in learning the art of time management as well as the virtue of pulling our weight. We probably all know from school what it feels like to work on a group project, when only half the group cares about the outcome. If we do not learn moral skills of responsibility and accountability in our formative years, the workplace becomes a vital school for virtue in adulthood where we learn what it means to be trusted and how to be worthy of it. As in the case of Lance, AI now offers us everyday tools which help us to avoid embarrassment and effectively hide our lack of effort, taking the edge off of the very exposure that would help us to grow in both skill and trustworthiness. This is not propaganda for the Protestant work ethic but rather a top survival tip for the human soul in hyper-capitalist economy. Maintaining the moral significance of our labour as a school of formation in self-respect and trustworthiness does not baptise the extractive and exploitative nature of many workplaces. Rather, it offers a means of resistance to the soul-destroying idea that we are all replaceable, that nothing really matters and that our efforts are simply grist for the eternal and insatiable mill of market supply and demand.

In the case of Dale, Apple Intelligence goes beyond protecting users from social shame: it promises to safeguard us from the worst of ourselves. Of the two Apple Intelligence advertisements, I find Dale’s to be even more pernicious because it evidences how AI is poised to strike at the root of our individual virtue, by inserting itself as an emotional regulator. Rather than doing the difficult work of redrafting the email himself, which would require Dale to critically examine his own reactions and put himself into the shoes of the recipient, Apple Intelligence offers to do it automatically. By short-circuiting Dale’s process of recognising the emotions underneath his rage, he misses a critical opportunity to learn for himself what his anger is all about, and even more than that, to practice the art of genuine self-mastery in conflict. The AI tool smooths out the conflict on the surface, while Dale is presumably left with all those rotten feelings built up and unprocessed, because he has not had to do the difficult work of converting his aggressive monologue into a respectful dialogue with another human being.

The insertion of these seemingly innocuous AI tools into the spheres of our everyday, workaday lives introduces new means and modes of (self) deception in our habits, where we are able to hide much more easily from honest moral evaluation of the quality of our work as well as our interpersonal relationships. It also risks new heights of moral “de-skilling” over time as we live in a social and economic world that has become so deeply mediated by technology, to the point where we may very well eventually trust Apple as the gold standard of professional behaviour rather than our own discernment. The soul – our very interiority – is the new frontier of economic expansion, in the name of securing Britain’s place in the ranks of global competitiveness.

To AI enthusiasts, all this may sound like Luddite naysaying. Many people find AI tools helpful in the process of research and preparation. Even some priests, I have recently discovered, use Chat GPT to aid sermon-writing. And what, as a priest friend asked me recently, is the problem with these time-saving tools, as long as we use them critically?

Apart from the obvious answer that AI can’t be trusted to get all the facts right, let alone the word of God, this question presumes that human beings’ critical faculties and moral compasses remain fundamentally unaffected by these new technologies. It may be true for older generations (whose formative years occurred well before the meteoric surge of digital technology in the early 2000s) that technology continues to function as an optional extra to make life that little bit easier. But for Gen Z and below, and even for some younger millennials, intuitive digital technologies have become so fused with the ways that we learn and process information that it is no longer – if it ever was – a neutral tool to improve our lives. We are only learning now about the extent to which social media has thoroughly penetrated the emotional worlds of teenagers, with severe consequences for their wellbeing. What will be the consequences for the generations to come, when AI becomes so integrated into the emotional and social fabric of our lives that we cannot quite tell where we start and it begins? The risk with “turbocharging” AI is not only a huge number of jobs, but the atrophy of our moral muscles as AI encroaches further into the heartlands of what it means to be human. While a few tech elites may always stay one step ahead of AI and keep it safely in the toolbox rather than the driver’s seat, most of us time-poor plebians are being taken for the ride of our lives.

 

 *Name changed for anonymity. 

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