Article
AI - Artificial Intelligence
Creed
Morality
Spiritual formation
6 min read

The moral machine: algorithms that give a window into the soul

In TikTok’s algorithm Graham Tomlin saw something that got him thinking. Could it lead to moral health rather than harm?

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

A abstract grid of colourful cubes with arrows, crosses and cubes, viewed from above and at an angle
Champ Panupong Techawongthawon's illustration of artificial intelligence.
Google DeepMind on Unsplash.

A few years ago, I was thinking of buying a camera for my wife as a birthday present. I lazily browsed a couple of websites to check out the options. Then something odd started to happen. Somehow, my laptop seemed to think this was a good idea and sprang into action. Whenever I went onto Amazon, Ebay or any other website selling stuff, it kept pushing adverts for cameras at me. Canon or Nikon? Point and Shoot or DSLR? How did it know? Could it read my mind?

It was the first time I noticed the power of the algorithm.

A bit later on, thinking I ought to get up to speed with the regions of social media that I had little clue about, I opened up TikTok and started to swipe upwards (apparently that seemed to be the way to do it). This time I was determined not to like or unlike anything, follow anyone or be followed by anyone. Yet mysteriously, it still worked out what I liked and kept pushing short, addictive videos at me, enticing clips of football, mountains and music along with other random stuff mixed in. How did it know me so well?

It is as old as the hills. The algorithm simply takes the desires of your heart and amplifies them.

Of course, better informed people than me know how all this works. The algorithm figures out which accounts you follow, any comments you’ve posted, clips you’ve liked or shared, and in particular, videos you watched all the way to the end. So, if you linger over a video, it knows you like it. If you rush on quickly to the next one, it makes a mental note that you’re not so keen.

It all feels a little sinister, yet very clever. You often read dark theories of social media, and the way it is re-wiring our brains. Yet when you look a little closer, it is as old as the hills. The algorithm simply takes the desires of your heart and amplifies them. So, if you like or linger over certain videos expressing a particular cultural or political opinion it will send you more of the same. The result is we get confirmed in our own frameworks which never get challenged by others. It's part of why we are so polarised as societies these days. When you ask why ‘the other side’ cannot see the obvious truth that you see, the answer is that they literally don’t see it. They don't see it because the algorithm doesn't feed them the same things as it feeds you.

As a result, TikTok or Facebook is an alarming mirror into the soul – see what it sends you and it just may be that it tells you more about yourself than you would like to know.  

Social media like TikTok, Facebook and Twitter (or X)  learn to recognise what your heart really desires (not just what you say you do). They notice what you linger over, what catches your fancy and sends you more of the same. They are, apparently, studiously neutral on moral questions. They seem to have no moral designs on you to school or form your soul in particular ways, but are simply a reflection of your own longings. What TikTok, Facebook, Instagram and the others all do is to propel you further in the moral direction in which you are already headed. Which for most of us, is not a great idea.

Now of course there would be howls of protest if TikTok announced a moral code – that it was about to encourage virtue and discourage vice by deliberately sending us improving videos, material that the mysterious people who run it think is good for us. And that is not because we think virtue is bad and vice is good, but because we can’t decide on what virtues we want to encourage or what vices to stamp out. We draw a line at cruelty to children and extreme violence, but not much else. It is also because we hold as sacrosanct the freedom of the (adult) individual to choose his or her own way in life, as long as they don’t hurt anyone else.

Such sites are examplars and vehicles of expressive individualism – not just in the myriads of people who show off their dance moves, sing their songs or act out half-funny scenes on a golf course, but in that they confirm me in me my own wishes. They don’t tell me what to want. But they give me more of what I want. As a result, TikTok or Facebook is an alarming mirror into the soul – see what it sends you and it just may be that it tells you more about yourself than you would like to know.

It matters what we feed our souls with. It matters what stories we allow ourselves to be told.  

Such sites appear to be morally neutral. They don’t seem to aim to educate or form you in any particular direction. Or at least they are supposed not to. But of course nothing is entirely neutral.

Funnily enough, it’s not how we bring up children, or educate ourselves. When we bring up a child, most of us have some kind of vague or not so vague moral code in mind. We reward kind and helpful behaviour, and we punish selfish and mean actions. We don’t tend to give more of the same to a child who has eaten the first half of the packet of biscuits, or encourage a brother to hit his sister yet again. We have a goal of some form of moral formation in mind.

Yet, despite our confusion over which virtues to encourage, we need some kind of moral guidance for our wandering and flawed hearts, linked to eyes that are tempted to feast on things that fascinate but are not good for us. Like a glutton who cannot stop eating, even if these sites don’t themselves push extreme violence, pornography, aggression, they offer enough of the soft version of these to draw you in. And it’s not hard to find sites that will take you deeper into the darkness. And those sites will already know the way you are thinking and desiring and are ready to pull you in deeper into the mire.

The problem is not so much with the algorithm. It is with us. Netflix’s documentary, ‘The Social Dilemma’ quotes an alarming statistic - that fake news spreads six times faster than the truth. The reason is not hard to find. We are fascinated by the sensational and alarming rather than something a little more ordinary yet which happens to be true. As one person in the documentary put it: “The internet has a bias towards false information. Because false information makes more money. The truth is boring.”

The moral philosopher Gilbert Meilaender wrote:

“Successful moral education requires a community which does not hesitate to inculcate virtue in the young, which does not settle for the discordant opinions of alternative visions of the good, which worries about what the stories of its poets teach.”

It matters what we feed our souls with. It matters what stories we allow ourselves to be told.

The purveyors of social media are not innocent in this as they do exploit our worst tendencies, but in the end they simply confirm us in our own moral confusion. Yet it does point up the problem in the liberal ideal of leaving ethical decisions entirely up to the individual, to give entirely free choice without any guidance, because with our crooked hearts, it will always end up feeding the darker sides of our characters without a corresponding pull in the other direction, something which Christians called divine Grace.

St Paul wrote to the small group of Christians in Philippi, surrounded by the highly sexualised and violent culture of the Roman empire: “whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things.”

I’m not saying don’t watch TikTok. But here’s an idea. Why not try to make it into a morally forming version of what you want to be, not what you are? Exercise a bit of moral direction yourself. If you see a video which you know in your conscience is not good, or is spreading lies, swipe it away quickly. If you see something positive, dwell on it.

If you approach it this way, you might just be able to persuade the algorithm to shape you in good ways and not the bad. It could become a means of growing in goodness, but only if you want it to be.

Explainer
Creed
5 min read

Creator or creature – a centuries old question of identity

Why does a 1,700-year-old creed still matter?

Frances Young is Emeritus Professor of Theology at the University of Birmingham. 

An abstract depiction of The Creation shows an aperture in a cloud like formation over water.
The Creation, James Tissot.
James Tissot, Public domain, via Wikimedia Commons.

2025 will be the 1,700th anniversary of the Nicaea Creed. In October 2024, Prof. Frances Young gave the inaugural lecture of the McDonald Agape Nicaea Project at St Mellitus College.

 

In the year 325CE the first ever “ecumenical” (= “worldwide”) council of bishops assembled at Nicaea near Constantinople (now Istanbul). It was summoned by Constantine, the first Roman Emperor to convert to Christianity and patronize the Church. Why does this seventeenth centenary of an obscure discussion around complex words matter to us today? 

The outcome of the Council was agreement to the text of a creed, and banishment of a pesky priest named Arius, whose bishop disapproved of his teaching. Unfortunately, some other bishops remained sympathetic to something like Arius’ viewpoint, and for political reasons Constantine was desperate for Church unity. Argument over the issues went on for half a century, until another Council in 381CE reaffirmed the position established in 325CE and agreed the version labelled “the Nicene Creed” and still used in Church liturgies across the world today. 

The controversy was basically about the identity of the pre-existent Word or Son of God incarnate in Jesus Christ. Nicaea established that the Son was “of one substance” (homoousios) with the Father – in other words, he was fully God in every sense of the word. But for many traditional believers at the time this was difficult to accept. 

The common sense of the culture thought in terms of a “chain of being.” Most people in the Roman Empire were polytheists – there were loads of gods: Mars, god of war, Nepture, god of the sea, and so on. Each city, each ethnic group, had its own god, as did every family, every interest group, every burial society – you name it. But generally there was a sense that above all these was the Supreme God, who was worshipped indirectly through worship of these lower gods, and below them were all sorts of nature spirits, daemons, benign and malign, then souls incarnate in human persons, then animals, even vegetables as living entities, and finally inert matter like earth and stones, at the bottom of the hierarchy or chain of being. 

Jews identified their God with the Supreme God and insisted the one God alone should be worshipped. But they also imagined a heavenly court of archangels and angels, then below that the souls of the righteous, and so on in a somewhat parallel hierarchy. No surprise then that Christians assumed a similar picture: God, then the Son of God, then the Holy Spirit, then archangels and angels, then souls, and so on in a hierarchical ladder. 

But in the second century Christians had argued their way to the idea of “creation out of nothing.” Many non-Jewish thinkers, including some early Christians, followed Plato, conceiving creation as the outcome of Mind (the Demiurge or Craftsman) shaping Matter into whatever Forms or Ideas were in mind. But other Christian thinkers argued that God was not a mere Craftsman who needed stone or wood to work on like a sculptor – God produced the Matter in the first place. This then triggered a full-blown critique: God did not create out of pre-existent Matter or there would be two first principles; God did not create from God’s own self or everything would be divine; so God must have created out of nothing. 

Now try to fit that to the chain of being: where do you draw the line between God the Creator and everything else made out of nothing? This was the issue which surfaced in the so-called Arian controversy. What we might call the “mainstream” remained wedded to the hierarchy, not least because of earlier controversies about God’s monarchia. The word did mean “monarchy” – single sovereignty; but arche could mean “rule” or “beginning,” so monarchia also referred to the single first principle of all that is. It was natural to attribute monarchia to God the Father, a view that worked OK with the hierarchy. But some had suggested that the one God 'changed mode', as it were, appearing now as Father, now as Son, now as Holy Spirit, taking different roles in the overarching scriptural story. This suggestion was mocked as all too similar to the pagan god, Proteus, who in mythology kept changing shape. It is even possible that that key word homoousios had been condemned along with this “Modalist” view.  

Traditionalists were suspicious. The first historian of the Church, Eusebius of Caesarea, was present at Nicaea, and wrote a somewhat embarrassed letter to his congregation explaining how he had come to agree to this formula. Even Athanasius - the one who would come to be regarded as the staunch defender of Nicaea - largely avoided the term for a quarter of a century, though that does not mean he did not identify the principal issue. He campaigned hard and ended up in exile five times over. The fundamental issue was whether Christ was God incarnate or some kind of divinised superman, or a semi-divine mediating figure, a created Creator. Arius is supposed to have said, “there was a when he was not,” even though he was “the first and greatest of the creatures” through whom God created everything else. 

So why does it still matter? Four simple reasons:

Because it was basically about identity, and the question of Christ’s identity still matters. 

Because we still find people treating Jesus Christ as superhuman – not really one of us, or semi-divine – not God in the same sense as the God the Father. If we are to be ecumenical, across different denominations today but also across time, we need to affirm that God’s Son and Spirit are truly of the one God. As early as the second century the first great Christian theologian, Irenaeus, characterized the Word and the Spirit as God’s two hands – we can imagine the Trinity reaching out first to create and then to embrace us with God’s redeeming love. 

Because it means we can look to Jesus and there catch a glimpse of God’s very own loving face - not just a dim image but the reality itself.

And because only God could recreate us in God’s own image and raise us to new life. 

  

To find out more about the McDonald Agape Nicaea Project being held by St. Mellitus College in London, come and join the public lectures, or look out for other Nicene celebrations in 2025. 

For more information or to register for these events, you can visit the Nicaea Project website  

Watch the lecture