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
Creed
Nationalism
Politics
6 min read

Love is not an executive order: what Christian Nationalism gets wrong

Fear has never been a motivator of wise, just, and righteous action.

Barnabas Aspray is Assistant Professor of Systematic Theology at St Mary’s Seminary and University.

A protester wearing a Union Jack flag and hat and holding a cross, points while a man looks on.
Far right protesters, Portsmouth.
Tim Sheerman-Chase, CC BY 2.0, via Wikimedia Commons

The term “Christian nationalism” means different things to different people. John Stackhouse defines nationalism as “love of one’s nation, identification with it, and special concern for its well-being” and sees nothing wrong with it from a Christian point of view. But this is not the normal way the term is used today. Rather, it means an ideology that seeks political power in order to merge Christian identity with national identity. In other words, it means Christians seeking to impose Christian values on all citizens of a nation by the force of law. 

That’s not as bad as it may sound at first glance. Everyone thinks some values should be imposed for society to function – for example, human rights, private property, democracy. In one sense, there’s nothing unusual about Christians wanting their values to become law. Everyone – Muslim, Secular, pluralist – wants the law to reflect their values. How could anyone have values and not want their nation’s laws and policies to reflect them? 

But for Christians, there’s a catch. “Christian values” include not forcing people to live Christian lifestyles who do not identify as Christian. Christian values are founded on the teaching and example of Jesus, and he was never coercive. He aimed at people’s hearts, seeking willing rather than coerced obedience. His goal was that people should follow him and live by his teachings because they wanted to more than anything else in the world, not because they would be imprisoned or disadvantaged if they don’t. The gospel is an invitation to the most rewarding and fulfilling life imaginable, not an executive order to be obeyed out of fear. 

Jesus explicitly taught that Christian politics should be different to anything else the world has ever seen: 

“The rulers of the nations lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant.”  

With these words (recorded in the gospel of Matthew), Jesus set a political agenda for his followers radically different to that of every other movement, religion, institution, or nation. Where others have always used power to dominate, control, and coerce obedience, Christians are to use power to serve those under them and to pursue their flourishing. With his own life Jesus showed what this looks like. The Jews expected the messiah to be a great military leader who would rally an army under his banner, shake off the Roman oppression, establish Israel as a nation, and rule it with absolute power and authority. Instead, rather than commit any violence, he submitted to death at the hands of the Roman oppressors. 

Jesus did not mean that his followers should not seek power and influence in the world, or that they should lie down and let themselves be trampled on like a doormat. The “Christian difference” is not to be non-political, withdrawn from all engagement in worldly affairs as if God did not care what happens in the world. No: the Christian difference is twofold: (1) never to seize or maintain power through violence, coercion, lies, manipulation, or any means that supposedly justifies the ends, and (2) to use power (when we are freely and willingly given it) in service to everyone regardless of their belief or lifestyle, especially the powerless. 

A truly “Christian” nation would never try to coerce Christian behaviour from anyone. 

Christians have not always done politics this way. In the centuries since Jesus walked the earth, they have often succumbed to the temptation to do politics like the rest of the world: grasping at authority and holding onto it by any means necessary, using it to benefit ourselves and our agenda in ways that harm and oppress others. The treatment of Jews in the late medieval period is a sobering example. Jews were forced to live in ghettos and wear conical hats. They were forbidden to hold public office, to build synagogues higher than any church, or to walk in the street on Sundays. Eventually they were forcibly expelled from several European states in order to leave no impediment to the fashioning of a truly “Christian nation,” i.e., a nation with only Christians living in it. 

Today, many Christians in Western nations are engaging in efforts to fight back against world views they believe are encroaching on them – secularism, Islam, and liberalism. They want to reassert Christianity as the dominant cultural force. It seems to me that these efforts are largely motivated by fear, brought about by the decline of Christian influence. There is a strong urge to self-preservation when one feels oneself increasingly marginalized. They feel that if they don’t regain power, then all the values and lifestyle that held dear will be swept away. They must protect themselves and seek to preserve Christian values by whatever means available. They must take back control, using financial, political, and cultural capital to regain governance and re-establish Christian laws in ‘our land’. 

Yet fear has never been a motivator of wise, just, and righteous action. Fear draws our attention away from the poor and needy towards our own plight. Fear makes us strike back with a self-protective instinct. When we are afraid, we feel justified in putting our own needs and priorities first. Violent behaviour is labelled “self-defence,” cutting aid budgets is labelled prudence, and refusing admission to refugees who have lost everything and are fleeing persecution is seen as the only sane course of action in a world of finite resources. Fear drives us to seek our own advantage, something Jesus never did. Perhaps Jesus knew that fear can be the greatest force to prevent us from living a Christlike life of service. Perhaps it’s not a coincidence that “do not be afraid” is the most frequent command in the Bible. 

For Christians, like me, there are better motivators for political action: things like wisdom, justice, and peace. (Dare I say love? Or is that too controversial?) But the best motivation of all is the desire to follow Jesus’ teachings and example not only once we have obtained power, but in how we seek it and how we hold onto it. 

There’s nothing intrinsically wrong with the idea of a “Christian” nation, if that means a nation that acts towards people – both citizens and non-citizens – the way Jesus did (and supposing the nation was not constituted by violence in the first place – but that is another story). A truly “Christian” nation would never try to coerce Christian behaviour from anyone. It would respect people’s freedom to live and believe what they chose, and would give equal opportunities, equal benefits, and equal rights to Christians, Muslims, atheists, and Jews alike. It would use its power to serve all people, especially the most vulnerable and least able to look after themselves. It would welcome and protect any foreigner who fled there to save their life or freedom, having lost everything at home.  

Such a nation would not be characterised by fear of losing its power. It would not seek to preserve its influence by blocking non-Christians from citizenship or positions of government. If the tide turned against it, it would humbly relinquish power rather than do anything coercive to hold on to it, just as Jesus humbly went to the cross rather than use violence against his oppressors. 

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