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.

Article
Belief
Creed
Ethics
Politics
7 min read

The Danish Prime Minister is right - the West needs a spiritual rearmament

Christianity should challenge, not reflect, the cultural zeitgeist

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

Mette Frederiksen gesture as she delivers a speech.
Mette Frederiksen speaking at Aalborg University.
Aalborg University.

For some time, there has been a sense of crisis in Europe. You can feel it. European nations are re-arming themselves as America turns off the financial tap. They are struggling to manage levels of migration. Young people are losing faith in democracy.  

Yet this is not primarily an economic crisis, or even a political or ethnic one. It is spiritual. And when you start to look for it, you see the signs of it everywhere.  

Take one example. Back in the summer, Mette Frederiksen, the Prime Minister of Denmark announced a national military build-up involving increased defence spending, conscription and so on, all fuelled by the general north European fear of expansionist Russia. While speaking to a group of Aalborg University students soon after, she surprised everyone by saying: 

“We will need a form of rearmament that is just as important (as the military one). That is the spiritual one.” 

She spoke of the discernment needed to tell the difference between truth and falsehood in a world where they were hard to tell apart - and implied this required spiritual wisdom not more technology. Increasing levels of conscription is one thing, but persuading young Danes to fight and even die for anything is another. The problems are not unique to Denmark. Why would Gen Z fight for an economic system that doesn't seem to be working in their favour, doesn't offer them the prospect of owning a home or a stable job, and offers little to inspire any kind of heroism? John Lennon imagined a world with “nothing to kill or die for.” If there is nothing you would die for, there probably isn’t much to live for either.  

Frederiksen’s call is just one sign of the spiritual crisis in Europe. Another is the rise of what is sometimes called ‘Christian nationalism’. Elites may sneer at the flags on lamp posts and the crosses held aloft in populist marches, but these are the visible signs of swathes of people in the UK who feel no-one listens to them, and who regret the loss of the cultural and broadly Christian framework that in the memory of past generations provided the operating system of British life for centuries. Its disappearance since the 1960s and the lack of anything to replace it is a problem. The ‘new atheism’ was an act of cultural vandalism, aiming to destroy faith but with nothing to put in its place. You don't have to believe that Tommy Robinson or even Nigel Farage is the answer to this yearning to recognise the validity of this sense of loss. 

Yet another is what has been called the ‘Quiet Revival’ - signs of renewed churchgoing among (especially) young men in the UK. Revivals of religion usually happen when a community feels its identity and survival is under threat. At such times, people go back to their roots, to available sources of wisdom and reassurance. This isn't yet a wholesale turning to the Church, but it is sign of a yearning for some kind of spiritual meaning, for something sacred – something that can't be bought for money and that has a value beyond what we choose to give it.  

So - back to Mette Frederiksen’s surprising call for spiritual renewal in her own country. Denmark is one of Europe’s most secular nations, Frederiksen is not known as a regular churchgoer, and her Social Democrat party has generally been lukewarm about religion in recent decades. Yet she was honest enough to recognise the problem. If we have told ourselves for decades that there is no such thing as truth, it's not surprising we find it hard to tell truth from falsehood. When we have confidently proclaimed that the most important voice to listen to is our own desires – ‘you be you’ – it is not surprising that that we don’t have any ideals left to live or die for. Young people might take to the streets over climate change or Palestine, but being willing to lay down their lives for something beautiful, sacred, something transcendent beyond all that - even when it has sustained their civilisation for generations? Probably not. And there is no reason to think that Denmark is any different from any other European country. The same is surely true in Britain, even if our politicians are not as perceptive as Mette Frederiksen in noticing the problem.  

So where is an answer to be found? Mette Frederiksen called out to the Church for an answer:  

“I believe that people will increasingly seek the Church, because it offers natural fellowship and national grounding… If I were the Church, I would be thinking right now: how can we be both a spiritual and physical framework for what Danes are going through?” 

Yet herein lies the problem. The Church of Denmark, one of northern Europe’s Lutheran churches, is not exactly in a great state. 70 per cent of the population may be registered members of the church, but only 2.4 per centof those actually turn up in church on Sundays – which makes for an average of 30 people in any local Danish Lutheran church on Sunday.  

In Ireland, the Roman Catholic Church ordained just 13 priests this year. Fifty years ago, 90 per cent of Irish people went to mass every week. Now it’s around 16 per cent. The decline was a self-inflicted disaster as scandals of abuse and cruelty recurred with depressing frequency. The Church of England’s attendance figures are not much more encouraging. And its ability to offer something to live and die for is far from clear. The philosopher John Gray is scathing about the western churches’ captivity to the spirit of the age. He thinks of them as “mirroring the confusion of the zeitgeist rather than offering a coherent alternative to it… this kind of Christianity is a symptom of the disease not a cure for it.” 

That may be the problem - but it is also the opportunity. Christianity is the west’s default spiritual tradition. Nothing goes as deep into the European soul as this. Others come and go, but this faith is in our veins, our landscape, our art and our memory. Time and again, from its early centuries, it has inspired countless people to live lives of selfless devotion. It happened when the Byzantine empire emerged from the ruins of the Roman one, when a new medieval Christianised civilisation grew out of the ruins of the barbarian conquests, or in the reform movements of the sixteenth and seventeenth centuries, or the missionary movements of the nineteenth centuries. Time and time again it has proved a catalyst for wisdom to face the challenges of crisis, for individual self-sacrifice, cultural renewal and a purpose beyond personal fulfilment – something to live - and die - for.  

And it still does. You only have to recall the 21 Libyan martyrs – mostly ordinary Coptic Christians from a simple Egyptian village who were captured by ISIS in 2015, and who chose a gruesome death rather than forsake their faith in the love of Christ – to show how Christian faith gives something not to kill – but to die for.  

I have no doubt Christianity can provide that again. Not as a reversion to something past, but in a new form that is true to its roots, but in a way that will look new – maybe humbler, simpler, purer. 

This is the challenge for such new leaders as Pope Leo and soon-to-be Archbishop Sarah Mullally. And indeed, for all of us who call ourselves Christian. Can we Christians, as John Gray put it, offer a coherent alternative to the confusion of the zeitgeist rather than be a pale reflection of it?  

The future, not just of European Christianity, but also of Europe may depend on it.  

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