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
Creed
Easter
Resurrection
4 min read

Easter is almost too big for our human minds to grapple with

How can we 'go figure' the seemingly incomprehensible?

George is a visiting fellow at the London School of Economics and an Anglican priest.

A star constellation resembles a cross.
Adrian Mag on Unsplash.

Forgive me for getting a bit ahead of myself, but I’d like to say something of the Resurrection. We’ve barely even started the Triduum and the Jesuit saying rings in my ears: “If we don’t die with him on Good Friday, we can’t rise with him on Easter morning.” 

But part of the problem this epigram presents is that it’s not so much Good Friday that we skip over, but Easter morning. In our determination to focus on the Passion of the Christ, Easter can perhaps be a joyful sermon, a jolly good lunch, an exclamation that “He is risen!” and we move on. 

So when it comes to miracles, too often it’s the Big One from which we avert our attention. And we can even skip the entire thing. I encountered two of my erstwhile Church primary-school children on a Holy Week dog walk. “Father George!” they cried. I’m afraid I spoke to them and their parents about clues for an Easter-egg hunt. 

Like the size of the universe, Easter is almost too big for our human minds to grapple with. So we confine ourselves to reciting facts and beliefs. Our universe is 13 billion light years wide and came from literally nothing. Jesus Christ was raised from the dead and appeared to his disciples. 

There is a real fear of the Resurrection among the faithful. Not in the way that scripture speaks of the fear of God, but a much more basic fear of the schoolchild that we’re not getting it right. It’s as if we’re meant to believe but can’t, with a dash of the awful dread that those who say that - rather like Donald Trump - it’s not to be taken literally but seriously might just be right. 

It’s the fear of the yawning abyss between literal truth (in Greek, logos) and metaphorical or allegorical truth (mythos). And it’s as if we’re being forced to make a choice that, in conscience, we can’t. As such, it becomes what St Paul might call a stumbling block, something that gets in the way rather than illuminates. And it’s one we quietly ignore. 

I think I want to say that we need to be liberated from the worry that there’s a right way to interpret it, or that there’s a binary choice to be made between literal and metaphorical truth. In the events of Easter morning, we’re being offered a both/and response rather than an either/or choice. 

In this model, historicity is useful but insufficient. We know as a historical fact that Jesus of Nazareth was crucified by the Roman authorities and we can very reasonably assume, in historical terms, that one of his disciples, a woman from Magdala called Mary, went to his tomb after the Jewish sabbath and found it empty. 

Thereafter the experience of the Resurrection becomes harder, if not impossible, to describe. Not just for us, but especially for the first witnesses to it. That’s partly why this gospel scripture is written in a way that is unlike any other, more breathless, more personal, more anecdotal and more experiential. It’s as if the insurgent Jesus movement is seeing in colour for the first time. 

If we’re looking for a miracle, incidentally, here it is. Whatever has happened, the utter defeat and dispersal of this small, provincial band of rebels in death and despair has been irreversibly transformed within three days. The two-word modern term for this phenomenon might be: Go figure. 

But we should not avert our eyes from less convenient phenomena, evidence that is not just metaphorical or allegorical but which may be downright worldly and motivated by expedience. It isn’t controversial to observe that there is a difference between the empty-tomb narratives and the apparitions (as the Roman Catholic catechism calls them) of the risen Christ, the latter in part arising from competing factions for patriarchal authority the earliest formation of Church. 

The empty tomb isn’t just evidence of the risen Christ. It’s there to show us symbolically where God is not. In John’s gospel, Mary sees cherubim sitting at the head and foot of the slab on which the body lay, echoing the mercy-seat of the ancient ark of the covenant, the empty throne of the invisible Jewish God, Yahweh. The Christ has “gone ahead” to continue the living work of God in his nascent Church of the new covenant. 

Above all (and those two words can be read literally), this dualistic approach to the Resurrection calls its observers to relax about it, to let go of our understanding of it. The words and actions of the risen Christ often seem to confirm as much: "Don't hang on to me", "Shalom" (Peace be with you), "Come and eat", "Feed my lambs". 

So, struggling to comprehend the Resurrection isn’t a deal-breaker. In a way, the divine message is that the biggest miracle of all is no big deal. Life really does go on. 

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