Review
Comedy
Culture
Film & TV
4 min read

Last One Laughing: we’re less in control than we think

"Humour is human" and deeply strange.

Jonathan is a priest and theologian who researches theology and comedy.

A montage shows a group of comedians trying not to laugh.
Amazon MGM Studios.

10 comedians shut in a room. Last one to laugh wins. 

It’s a simple concept, and with the addition of a few gimmicks, including games and surprise guests, Last One Laughing delivers on it. The show isn’t creative – there have been at least 27 previous versions in various languages – but it is successful and is a much-needed boost for Amazon Prime, whose content has tended to flop recently. 

I enjoyed the show. It amused me, which is what it was supposed to do. I didn’t necessarily laugh out loud, and I think I probably would have enjoyed all the comedians doing their own standup better. Some of the comics have made their infectious laughter such a part of their charm that it was a bit bizarre seeing them crack jokes without having a giggle (I’m looking at you Bob Mortimer). 

But overall, I had a good time watching Last One Laughing. I was entertained and I would recommend it. Jimmy Carr is unusually likeable as a host, though I wanted to hear more from Roisin Conaty, whose role as co-host was almost non-existent. Richard Ayoade was his normal genius self. And there were a few genuinely standout moments: I think my favourite was Rob Beckett whispering to Joe Wilkinson “you’ve doing a really really good job of showing off, lots of funny bits."

In fact, as that moment suggests, the show is probably at its best when it gets a bit meta, as the comedians reflect on their own comedy and what it is like to be a comic. Moreover, there is a genuine warmth between everyone, and an appreciation of each other’s talents, which gives the show a particularly endearing tone. 

It’s good, mindless, not particularly clean (definitely not family friendly!), fun. 

So Last One Laughing doesn’t tell us much we don’t already know. It’s not supposed to. It’s light entertainment. 

Comics are funny.  

Often the unexpected makes us laugh. 

Not laughing can be very hard. 

This last point, though, is perhaps worth thinking about a bit further. It is familiar to everyone. Who hasn’t felt the physical pain of trying to restrain the giggles in a moment when we really must not laugh? 

 But this is one of those things that is so familiar we often miss how strange it is. 

Philosophers since Aristotle have speculated that laughter is one of the things that makes humans unique, since we don’t know of any animals that laugh. Whether the claim about human exceptionalism is correct or not (and I confess I remain agnostic about this), it does seem that laughter is a practically universal experience of human beings. As Philosopher Simon Critchley puts it, “humour is human.” 

But if this is true, then laughter as a phenomenon also highlights some of the eccentricity of our humanity. For, as Last One Laughing shows us so clearly, laughter is only ever partially under our control. 

Our bodies, our spirits, even our minds, can betray us at any moment. That something we don’t want, even something good like laughter, can erupt from within. 

We often like to imagine ourselves as rational beings, whose lives are characterised by making informed and free choices. We think we are in charge, at least of ourselves, and that we move through the world intentionally, with purpose and direction. 

And yet, into this nice picture of a life under control, laughter breaks in, often uncontrollably. Our muscles spasm. Our eyes stream. Our vocal cords erupt in strangely animal snorts and grunts. 

The fact that professional comedians and actors can’t maintain a straight face, sometimes in the face of their own jokes (take a bow Daisy May Cooper), should remind us that there is much in ourselves that is beyond our conscious control. Our laughter almost always has cognitive content. It involves our minds. We laugh at things. 

But it is always embedded within a body. Laughter, with all its bodily shakes and muscle twitches, sometimes just can’t be kept in, no matter what our minds and consciousness tells us. 

Christianity has long been aware of our lack of control. Paul, writing to the church in Rome, lamented that “I do not do what I want to, but I do the very thing I hate.” St Augustine, one of the greatest theologians of the Western Church, wrote in the fourth century that “I had become to myself a vast enigma.” Martin Luther, the sixteenth century German theologian, began the Reformation and changed history, in part over an insistence that we are far less in charge of ourselves than we like to think. 

Yet such writers do not counsel despair. Instead, they allow our lack of control to point to our need for God and his help. Paul, a few verses after the previous quotation, cries out: “Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord!” 

Now, for all these authors, the stakes are high – they are talking about sin, death and damnation. The comedians in Last One Laughing are playing a much more relaxed game, all that they stand to lose is pride. Yet they too, one by one, discover that they “do not do the thing they want.” 

And so, they are learning a version of a Christian lesson – that we are less in control of ourselves than we might like to think. That our bodies, our spirits, even our minds, can betray us at any moment. That something we don’t want, even something good like laughter, can erupt from within. 

Now most of us, most of the time, probably enjoy the uncontrollability of laughter. It’s one of the things that make comedy enjoyable, both to watch and to perform. But it should maybe make us aware of other, less benign losses of control. Or at the least it should remind us that there is much in us that escapes our attempts at self-mastery. 

Last One Laughing reminded me that laughter is stranger than we think. Just as I am stranger than I think. 

Article
AI - Artificial Intelligence
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. 

Join with us - Behind the Seen

Seen & Unseen is free for everyone and is made possible through the generosity of our amazing community of supporters.

If you’re enjoying Seen & Unseen, would you consider making a gift towards our work?

Alongside other benefits (book discounts etc.), you’ll receive an extra fortnightly email from me sharing what I’m reading and my reflections on the ideas that are shaping our times.

Graham Tomlin

Editor-in-Chief