Review
Art
Culture
Music
Romanticism
5 min read

Taylor Swift’s new album is fine, and that might be the problem

Ego, art, and the quiet tragedy of getting everything you ever wanted

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

Taylor Swift, dressed as a showgirl, sips from a glass.
Taylor Swift, showgirl.
Taylorswift.com

Taylor Swift released an album last week and, from what I can see, the world seems to hate it.  

Life of a Showgirl was written and recorded while Taylor was on her two-year-long Era’s tour, hence the album’s title. She would fly to Sweden between tour dates to record with the infamous producers, Max Martin and Shellback. This matters. Why? Well, because this means that each song on this album has grown out of the soil of unfathomable success; record-breaking numbers and history-making impact, it’s not an exaggeration to say that the Era’s tour shifted the landscape of popular culture. Many critics have reflected on this context, citing ‘burnout’ and ‘frazzle’ as reasons why this album sits far below Taylor’s usual standard. 

They implore Taylor to take a day off: put her feet up, recuperate, and re-gather her musical senses.  

Then there are the critics who seem to be directing blame toward Taylor’s obvious happiness. If you didn’t know, she’s engaged to American footballer, Travis Kelce – and they, as a couple, are sickly sweet. Honestly, they’re defiantly mushy. They’re cheesy to the point of protest. They’re just happy – and, apparently, therein lies the problem. I’ve heard more than one critic quote Oscar Wilde in their takedown of Swift’s latest offering: 

 ‘In this world there are only two tragedies: one is not getting what one wants, and the other is getting it’. 

This album, they say, is proof that Taylor Swift is victim to the latter kind of tragedy. She’s got everything one could ever want, and the world seems pretty agreed that her music is suffering because of it. We like to keep our artists tortured, thank you.  

For the record, I don’t hate the album. But I don’t love it either. I resonate with The Guardian’s Alexis Petridis who writes that it simply ‘floats in one ear and out the other’. There’s nothing to hate about it, which, I guess, also means there’s very little to love about it.  I’m not outraged, nor am I enamoured – and I say that gingerly, because I fear that’s the worst review of all.  

So, in some ways I’m agreeing with the general consensus – Life of a Showgirl is not Taylor Swift’s best work. I don’t, however, think that her success, nor her happiness, are quite to blame for it. I think those are slightly lazy critiques, they’re shallow scapegoats. 

I think, rather, the problem with this album is that Taylor has made herself the biggest thing within it.  

When introducing the album on Instagram, she thanked her collaborators for helping her to ‘paint this self-portrait’ – the strange thing is that this ‘self-portrait’ feels considerably less honest or authentic than her previous, more conceptual, albums.  

I’ve spent a couple of days wondering why this is and have come up with two theories.  

Firstly, we tend to be far more honest to and about ourselves when we’re able to kid ourselves into thinking that it’s not actually our own selves that we’re talking about. For example, I think of Billie Eilish’s Grammy and Academy Award-winning song – What Was I Made For? – which she wrote to accompany Greta Gerwig’s Barbie movie. In an interview, Billie explained how writing a song about a Barbie somehow allowed her the space and freedom to create the most honest, raw, and revealing song she’d ever written.  

We’re self-preserving creatures, you see.  

If we’re knowingly speaking of, writing about, painting or in any way presenting ourselves - our ego gets in the way, preferring us to offer the world a shiny, carefully constructed façade.  

Taylor, in intentionally painting a ‘self-portrait’, has unknowingly offered us less than herself.  

And, now for my second theory. Every good self-portrait is actually about something bigger than its subject; they are able to point toward something more universal than the individual reflected. I think of Frida Kahlo’s self-portraits, the way she used her hair to communicate societal expectations, or how she framed herself with wildlife, or the time she painted a necklace of thorns around her own neck – leaving an uncomfortable feeling in the pit of the beholder’s stomach as they think about the nature of pain and liberty. She painted herself, endlessly. Kahlo pointed to herself in order to point through herself – she was never the subject that she was most interested in, she was never the biggest thing in her own self-portrait.  

Like I say, the problem with Taylor Swift’s okay-ish album is simply that she is the biggest thing within it. The key ingredient it’s lacking is awe; it leaves nothing to marvel at.  

And that’s rare for Taylor.  

I’ve often written that she is a Romantic in every sense of the word; concerned with the feelings and experiences that are powerful enough to knock us off our feet: big feelings, big thoughts, big truths, big questions, big mysteries, big language. These things have always been baked into her lyrics. 

This album, in comparison, feels small. It doesn’t transcend Taylor Swift’s feelings about – well, Taylor Swift. She hasn’t quite managed to point through herself, she is the sole subject of her own self-portrait.  

And therein lies its OK-ness.  

Honestly? Therein lies all of our OK-ness. Taylor Swift may be anomalous in many things, but not in this - the presence of ego means that we’re all prone to self-portrait-ise ourselves. Left unchecked we are (or at least, we can be), what Charles Taylor calls, ‘buffered selves’; thinking of ourselves as the maker and subject of all meaning, shielded from awe and wonder.  

But the best art will never flow from those who think themselves the biggest and deepest subject. Because, quite simply, we’re not.  

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Article
AI
Culture
Digital
3 min read

Am I a project or a person?

What we lose when we AI tempts us to refuse our limits

Nathan is a Senior Researcher at the Theos think tank. .

A multiple exposure image shows a womans head and shoulders looking ahead, to the sides and above.
Alex Bracken on Unsplash

Geoffrey Hinton, the so-called “godfather of AI,” was recently asked by a Financial Times journalist to consider a future in which human beings live among robots and gradually morph into cyborgs, their lives prolonged by artificial parts and chemical enhancements. His reply was strikingly casual: “What’s wrong with that?” Thankfully, his answer reflects a minority view today, but one that will grow significantly in both plausibility and appeal as the culture of Silicon Valley – animated by transhumanist ambitions and backed by enormous capital and influence – seeps into the ‘social imaginary’ of the West.  

In an individualist culture of ‘quantified selves,’ where self-optimization and wellbeing dominate the horizon of desire, it will take little to sell such enhancements, which will be promoted as not merely the means of surviving ‘rogue AIs’ but the way to flourishing. 

But this represents a profound distortion of what flourishing has meant across centuries of philosophical and theological reflection: the actualization of our true nature through the practice of virtue (Aristotle) and living in alignment with our proper end (telos), which is communion with God (Aquinas). Once tethered to a moral and spiritual vision of the human person, flourishing is fast becoming a runaway concept, thinned out on the anvil of individualism and moral autonomy, and conflated with the promise of expanding ad infinitum one’s capacities, choices, and life itself. It is precisely this  hyperindividualist vision that OpenAI CEO Sam Altman has in mind when he speaks of his mission of enabling ‘maximal human flourishing’.  

But the ethical and anthropological crisis we are entering cannot be resolved by neuroscience, secular anthropologies, let alone economics alone, but only through engaging with Christian anthropology. At the heart of the Christian faith stands the claim that Jesus Christ is the archetypal human, the “second Adam,” in St Paul’s phrase. Not simply in the sense that he is a morally and spiritually exemplary figure whose ethical teaching we might want to consider. But, more boldly, in the sense that all human beings - past, present, and future - are mysteriously caught up, redeemed and fulfilled in the person of Christ. In his life, work, death, resurrection and ascension, humans are given the ultimate revelation not only of God, but also of what it means to be truly human and flourish. This means, among other things, that our limitations as creatures are not problems to be overcome but gifts to be honoured, the thresholds where God embraces us in grace. Our dependence and vulnerabilities are not defects to be corrected but the very conditions for fulfilling our humanity, in community, through the practices of faith (trust), hope, and love. 

Of course, there are distortions and privations that disfigure human life – disease, cruelty, injustice – which rightly summon humanity to acts of repair and resistance. As a product of God-given creativity, modern medicine and its many cures to previously fatal diseases is a huge blessing. But as biotechnology and AI continue to advance, the line between therapy and enhancement, healing and augmentation will likely become increasingly blurred. 

Against visions of human nature as infinitely plastic and of human beings as projects of self-invention, the Christian faith offers the liberating message that humanity is created, incorporated and will be fulfilled in Christ. To be human, then, is not to upgrade oneself without end to avoid vulnerability and death, but to be drawn into Christ, who died but was raised to life and glory. It is to find in him, and to practically outwork through His spiritual body, the Church, the measure of true, mutual flourishing, for the sake of the world. Only from this centre can we wisely discern how to receive and harness the gifts of technology without buying into its counterfeit promise of salvation. 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,500 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?
 
Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
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