Article
AI
Comment
4 min read

It's our mistakes that make us human

What we learn distinguishes us from tech.

Silvianne Aspray is a theologian and postdoctoral fellow at the University of Cambridge.

A man staring at a laptop grimmaces and holds his hands to his head.
Francisco De Legarreta C. on Unsplash.

The distinction between technology and human beings has become blurry: AI seems to be able to listen, answer our questions, even respond to our feelings. It becomes increasingly easy to confuse machines with humans. In this situation, it is increasingly important to ask: What makes us human, in distinction from machines? There are many answers to this question, but for now I would like to focus on just one aspect of what I think is distinctively human: As human beings, we live and learn in time.  

To be human means to be intrinsically temporal. We live in time and are oriented towards a future good. We are learning animals, and our learning is bound up with the taking of time. When we learn to know or to do something, we necessarily make mistakes, and we take practice. But keeping in view something we desire – a future good – we keep going.  

Let’s take the example of language. We acquire language in community over time. Toddlers make all sorts of hilarious mistakes when they first try to talk, and it takes them a long time even to get single words right, let alone to try and form sentences. But they keep trying, and they eventually learn. The same goes with love: Knowing how to love our family or our neighbours near and far is not something we are good at instantly. It is not the sort of learning where you absorb a piece of information and then you ‘get’ it. No, we learn it over time, we imitate others, we practice and even when we have learned, in the abstract, what it is to be loving, we keep getting it wrong. 

This, too, is part of what it means to be human: to make mistakes. Not the sort of mistakes machines make, when they classify some information wrongly, for instance, but the very human mistake of falling short of your own ideal. Of striving towards something you desire – happiness, in the broadest of terms – and yet falling short, in your actions, of that very goal. But there’s another very human thing right here: Human beings can also change. They – we – can have a change of heart, be transformed, and at some point in time, actually start to do the right thing – even against all the odds. Statistics of past behaviours, do not always correctly predict future outcomes. Part of being human means that we can be transformed.  

Transformation sometimes comes suddenly, when an overwhelming, awe-inspiring experience changes somebody’s life as by a bolt of lightning. Much more commonly, though, such transformation takes time. Through taking up small practices, we can form new habits, gradually acquire virtue, and do the right thing more often than not. This is so human: We are anything but perfect. As Christians would say: We have a tendency to entangle ourselves in the mess of sin and guilt. But we also bear the image of the Holy One who made us, and by the grace and favour of that One, we are not forever stuck in the mess. We are redeemed: are given the strength to keep trying, despite the mistakes we make, and given the grace to acquire virtue and become better people over time. All of this to say that being human means to live in time, and to learn in time. 

So, this is a real difference between human beings and machines: Human beings can, and do strive toward a future good. 

Now compare this to the most complex of machines. We say that AI is able to “learn”. But what does it mean to learn, for AI? Machine learning is usually categorized into supervised learning, unsupervised and self-supervised learning. Supervised learning means that a model is trained for a specific task based on correctly labelled data. For instance, if a model is to predict whether a mammogram image contains a cancerous tumour, it is given many example images which are correctly classed as ‘contains cancer’ or ‘does not contain cancer’. That way, it is “taught” to recognise cancer in unlabelled mammograms. Unsupervised learning is different. Here, the system looks for patterns in the dataset it is given. It clusters and groups data without relying on predefined labels. Self-supervised learning uses both methods: Here, the system uses parts of the data itself as a kind of label – such as, for instance, predicting the upper half of an image from its lower half, or the next word in a given text. This is the predominant paradigm for how contemporary large-scale AI models “learn”.  

In each case, AI’s learning is necessarily based on data sets. Learning happens with reference to pre-given data, and in that sense with reference to the past. It may look like such models can consider the future, and have future goals, but only insofar as they have picked up patterns in past data, which they use to predict future patterns – as if the future was nothing but a repetition of the past.  

So this is a real difference between human beings and machines: Human beings can, and do strive toward a future good. Machines, by contrast, are always oriented towards the past of the data that was fed to them. Human beings are intrinsically temporal beings, whereas machines are defined by temporality only in a very limited sense: it takes time to upload data, and for the data to be processed, for instance. Time, for machines, is nothing but an extension of the past, whereas for human beings, it is an invitation to and the possibility for being transformed for the sake of a future good. We, human beings, are intrinsically temporal, living in time towards a future good – which machines do not.  

In the face of new technologies we need a sharpened sense for the strange and awe-inspiring species that is the human race, and cultivate a new sense of wonder about humanity itself.  

Article
Awe and wonder
Community
Creed
4 min read

Cathedrals are making a comeback, here’s why

From soft toys to crisis moments, these flagships hold much more than our stories.

David was the Dean of St Paul's Cathedral for ten years until retiring in 2022.

A puppet donkey peaks over the edge of a cathedral pulpit
Family carol service, St Paul's Cathedral.

What is it about cathedrals?  Under a secular French government, €700 million has been spent on renewing Notre-Dame Cathedral after the 2019 fire disaster. The money hasn’t however come from French taxpayers, but from donations large and small by people in France and from across the world.  And the number of people entering cathedrals to visit, or pray, or meet with others keeps going up, even as church attendance declines and religion seems out of fashion – so what’s going on?  

Building a large church is a long and very costly process, and Christian communities could take a century or more to build or upgrade a cathedral as resources became available. In lands where Christian faith was embraced by those in power, governments would help to build and endow cathedrals. They were not only central points for worship and church life in their area, but were large covered meeting spaces which were also used by the state for synods, coronations, meetings or services which supported political life and enhanced social cohesion. Communities and rulers wanted to have the best and biggest building they could, to the glory of God (and also that of its builders): and cathedrals were a focus for the best that could be found in architecture and art, sermons in stone and stained glass, colourful high-rise marvels inspiring the inhabitants of an often ugly and dingy low-rise world. 

So what explains the enduring attraction of cathedrals, and the emotional bonds between these buildings and us which the rebuilding of Notre Dame has highlighted? 

For a start, these buildings are the holders of stories and identities. We humans love a good story.  We want to hear, see and tell stories; to make a story out of our own life; to be part of a bigger story which gives us identity and meaning. In cathedrals, I’ve met visitors and pilgrims eager to know the history, in other words the story of such an amazing place and all it contains. There are the visitors writing their own stories who take a picture of their cuddly toy at each tourist destination. And there are the men and women at a crisis point. in their own story who come in search of forgiveness or hope or love, and begin to find it in the great story of God, Jesus and the Christian faith to which a cathedral bears witness.  

That holding of identity isn’t only individual, of course. The tragedy of 2019 in Paris was felt across the world, because Notre Dame with its glorious architecture and its treasures is a part of the world’s story with which millions of people have become engaged through their visits and understanding; a tragedy felt of course most deeply in France, where the cathedral is entwined with French history and identity. Each cathedral, whatever its age or size, carries the story of its community and people, is part of our human story, of yours and mine. Their heritage is ours too. The story a cathedral tells about identity, faith and hope can enliven and inspire. 

Then again, cathedrals are witnesses. Cathedrals don’t only host state occasions: their role is to be a place for people from a wide geographical and social area to meet and celebrate, worship, mourn, listen and learn. They are places where we are both affirmed and challenged. Whether it’s a local charity concert to help those in need, a major company anniversary, a seminar or a protest venue for people concerned about a hot political, social or religious topic, the mourners of a significant public figure, or a homeless person seeking dignity as well as shelter – cathedrals witness to the value of human life before God. As a cathedral Dean I went from greeting the monarch to talking with Terry the Big Issue seller: for a cathedral, all are beloved by God, and there to be welcomed. 
While cathedrals hold story and identity, looking backwards, and witness to and focusing of a local or national community looking around them, you might imagine another axis of attraction as looking forward and upwards, ‘flagships of the Spirit’.  

Cathedrals, like all churches, are metaphorical footprints of God in the world: spiritual space set aside to step outside ourselves and our everyday lives, to reflect, to pray and worship, to seek an encounter with the presence of God. When I worked at St Paul’s Cathedral in London, our aim was to enable people in all their diversity to encounter the transforming presence of God in Jesus Christ, whatever that would mean for them; and sometimes we succeeded. A survey of visitors entering cathedrals found that only 10 per cent of them were intending to do something spiritual; but when they came out, 40 per cent of them had prayed, lit a candle, spoken with a priest or gone to worship.  

The authorities in Paris are expecting their visitor numbers to go up to 15 million a year after re-opening. Even Donald Trump and Elon Musk were in Notre Dame. Next time you're near a cathedral, why not go and explore the story?' 

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