Article
Creed
Mental Health
4 min read

Have our worries changed over time?

A pep talk to teachers reveals whether our fears are age-old or not.
In an egg box sit two eggs with faces drawn on them with marker pen. One looks worried, the other looks on.

‘You’re not going to mention the psalms!’ my colleague said. ‘Are you?’ 

She was doing alarmed eyes at me, the sort which show white all round. I could see why really. We were on our way to give a talk at a big secondary school in Birmingham – multi-cultural, multi-ethnic, multi-faith. The sort where praying had been banned as divisive, and the wearing of crosses discouraged. Hijabs too, for that matter. Not the kind of place where you chat lightly about a part of the Christian bible, on the whole, unless you’re trying to be provocative. 

I did mean to mention them though. ‘I can’t think of another example,’ I said. ‘And anyway, it’s too late now – I sent the slides through last night.’ Deep breaths. 

Just to explain a little, as counsellors, my colleague and I had set up a programme of talks and workshops for schools in the area, aimed at improving mental health in the aftermath of the pandemic. We’d seen all the warnings about the ‘tsunami of mental health issues’ threatening to deluge the country and decided to take action. Recognising that we couldn’t get to every individual child who might need help, we’d focused our efforts on the adults in the schools. Steady the grown-ups and you steady the children, was our thinking. The young take their wellbeing largely from the pattern set by their elders, even in this age of smart phones and social media, and the levels of despondency were very high among teachers and school staff in our experience. Lots of people burning out and leaving the profession. Not a steadying influence then. Hence our topic for today: ‘How to feel better in difficult times’. 

I was nervous as I stood in front of the large hall full of people. Several hundred of them, all ages and stages. Some looking attentive, many expressionless, a few sleepy. I could see my colleague at the end of a row near the front. She had one hand up to the side of her face and was making herself small. Great, I thought. Very reassuring. But too late now, so on we go… 

I introduced myself. I introduced my colleague. I introduced our work. And then I mentioned the thing that needed no introduction. It was already familiar, a regular inhabitant – present here in the room, but also everywhere else we went: our homes, our classrooms, our friends’ houses, the streets, the supermarkets. Fear. Horrid fear, drifting through the air like smoke. I gave them some awful statistics I’d found, about the rates of anxiety and depression. About the levels of self-harm, about the fact that suicide is now the second biggest killer of children between 10 and 15. I let these sink in a bit. 

Then I asked, ‘So what are we afraid of, exactly?’  

It is accepted practice in all mental health disciplines to try to identify the causes of fear and face squarely up to them as that’s the only real way to defuse their power, I said. I was going to read them a list of potential causes – and while I was doing so, I’d like them to try and guess where the list had come from. Call out your guesses please. 

‘Getting old,’ I started. ‘Drinking too much. Tyrants swooping on other people’s countries. Teaching our children to be better than we are…’ 

‘Twitter!’ someone called out. 

‘Cutting down the forests. Loss of friends. Waking up sweating in the night. Other people saying awful stuff about us…’ 

This Morning!’ came another voice. 

‘Feeling very alone. No sign of things getting better. Envying the rich. Death. Food being short…’ 

‘The news this lunch time!’ 

‘Plagues and pestilences. Being in despair. Cruel words. The evils of the class system. Not having work. Feeling low. Feeling weak…’ 

‘It’s got to be The Daily Mail,’ someone else shouted. Laughter. 

I looked up. ‘Good guesses,’ I said. ‘All of them, thank you. Only they’re a bit out of date. By about four millennia, give or take!’ 

Surprise fizzed through the room. 

I had wanted to find out what people used to worry about, I explained. To see how that differed from our current worries. I hadn’t known where to look though, until I suddenly remembered the psalms. ‘Some of you might be familiar with the psalms,’ I said, ‘but for those of you who aren’t, they are 150 ancient songs full of moaning.’ They varied in age, but the oldest were thought to have been written the best part of 4,000 years ago – making them older than the pyramids. I’d taken twenty of these songs out of the middle of the book – Psalms 60-80 – and listed the things they were moaning about… as just demonstrated. 

A lot of the sleepy faces were looking more alert now.  

Since this ancient list is more or less identical to our own, we can draw two conclusions, I said. Both very good news. The first is that, clearly, these are the things we worry about – if we’re human. People from a totally different culture/ period in history/ part of the world/ ethnicity/ stage of economic development/ political system/ level of education and so on and on, worrying about the same things as us? Doesn’t it show that… er, it’s normal? For living, breathing, average, sentient human beings like us? 

And secondly it proves, surely, that we’re designed to survive this kind of worrying. We’re wired to cope. Our brains are built for it. Because – ta da! – here we all are, FORTY CENTURIES later, still moaning about exactly the same stuff! 

I looked at my colleague again. Not only were both her hands now down in her lap, but like a lot of the rest of the room, she was smiling. 

‘If we can clear fear out of the way, it’s much easier to get on with sorting out problems,’ I finished. ‘So now, shall we talk about where we can get started?’ 

Article
AI - Artificial Intelligence
Creed
Wisdom
6 min read

Forget AI: I want a computer that says ‘no’

Chatbots only tell us what we want to hear. If we genuinely want to grow, we need to be OK with offence

Paul is a pioneer minister, writer and researcher based in Poole, Dorset.

A person hold their phone on their desk, a think bubble from it says 'no'.
Nick Jones/Midjourney.ai.

It is three years since the public release of Open AI’s ChatGPT. In those early months, this new technology felt apocalyptic. There was excitement, yes – but also genuine concern that ChatGPT, and other AI bots like it, had been released on an unsuspecting public with little assessment or reflection on the unintended consequences they might have the potential to make. In March 2023, 1,300 experts signed an open letter calling for a six month pause in AI labs training of the most advanced systems arguing that they represent an ‘existential risk’ to humanity. In the same month Time magazine published an article by a leading AI researcher which went further, saying that the risks presented by AI had been underplayed. The article visualised a civilisation in which AI had liberated itself from computers to dominate ‘a world of creatures, that are, from its perspective, very stupid and very slow.’ 

But then we all started running our essays through it, creating emails, and generating the kind of boring documentation demanded by the modern world. AI is now part of life. We can no more avoid it than we can avoid the internet. The genie is well and truly out of the bottle.  

I will confess at this point to having distinctly Luddite tendencies when it comes to technology. I read Wendell Berry’s famous essay ‘Why I will not buy a computer’ and hungered after the agrarian, writerly world he appeared to inhabit; all kitchen tables, musty bookshelves, sharpened pencils and blank pieces of paper. Certainly, Berry is on to something. Technology promises much, delivers some, but leaves a large bill on the doormat. Something is lost, which for Berry included the kind of attention that writing by hand provides for deep, reflective work.  

This is the paradox of technology – it gives and takes away. What is required of us as a society is to take the time to discern the balance of this equation. On the other side of the equation from those heralding the analytical speed and power of AI are those deeply concerned for ways in which our humanity is threatened by its ubiquity. 

In Thailand, where clairvoyancy is big business, fortune tellers are reportedly seeing their market disrupted by AI as a growing number of people turn to chat bots to give them insights into their future instead.  

A friend of mine uses an AI chatbot to discuss his feelings and dilemmas. The way he described his relationship with AI was not unlike that of a spiritual director or mentor.  

There are also examples of deeply concerning incidents where chat bots have reportedly encouraged and affirmed a person’s decision to take their own life. Adam took his own life in April this year. His parents have since filed a lawsuit against OpenAI after discovering that ChatGPT had discouraged Adam from seeking help from them and had even offered to help him write a suicide note. Such stories raise the critical question of whether it is life-giving and humane for people to develop relationships of dependence and significance with a machine. AI chat bots are highly powerful tools masquerading behind the visage of human personality. They are, one could argue, sophisticated clairvoyants mining the vast landscape of the internet, data laid down in the past, and presenting what they extract as information and advice. Such an intelligence is undoubtedly game changing for diagnosing diseases, when the pace of medical research advances faster than any GP can cope with. But is it the kind of intelligence we need for the deeper work of our intimate selves, the soul-work of life? 

Of course, AI assistants are more than just a highly advanced search engines. They get better at predicting what we want to know. Chatbots essentially learn to please their users. They become our sycophantic friends, giving us insights from their vast store of available knowledge, but only ever along the grain of our desires and needs. Is it any wonder people form such positive relationships with them? They are forever telling us what we want to hear.  

Or at least what we think we want to hear. Because any truly loving relationship should have the capacity and freedom to include saying things which the other does not want to hear. Relationships of true worth are ones which take the risk of surprising the other with offence in order to move toward deeper life. This is where user’s experience suggests AI is not proficient. Indeed, it is an area I suggest chatbots are not capable of being proficient in. To appreciate this, we need to explore a little of the philosophy of knowledge generation.  

Most of us probably recognise the concepts of deduction and induction as modes of thought. Deduction is the application of a predetermined rule (‘A always means B…’) to a given experience which then confidently predicts an outcome (‘therefore C’). Induction is the inference of a rule from series of varying (but similar) experiences (‘look at all these slightly different C’s – it must mean that A always means B’). However, the nineteenth century philosopher CS Pierce described a third mode of thought that he called abduction.  

Abduction works by offering a provisional explanatory context to a surprising experience or piece of information. It postulates, often very creatively and imaginatively, a hypothesis, or way of seeing things, that offers to make sense of new experience. The distinctives of abduction include intuition, imagination, even spiritual insight in the working towards a deeper understanding of things. Abductive reasoning for example includes the kind of ‘eureka!’ moment of explanation which points to a deeper intelligence, a deeper connectivity in all things that feels out of reach to the human mind but which we grasp at with imaginative and often metaphorical leaps.  

The distinctive thing about abductive reasoning, as far as AI chatbots are concerned, lies in the fact that it works by introducing an idea that isn’t contained within the existing data and which offers an explanation that the data would not otherwise have. The ‘wisdom’ of chatbots on the other hand is really only a very sophisticated synthesis of existing data, shaped by a desire to offer knowledge that pleases its end user. It lacks the imaginative insight, the intuitive perspective that might confront, challenge, but ultimately be for our benefit. 

If we want to grow in the understanding of ourselves, if we genuinely want to do soul-work, we need to be open to the surprise of offence; the disruption of challenge; the insight from elsewhere; the pain of having to reimagine our perspective. The Christian tradition sometimes calls this wisdom prophecy. It might also be a way of understanding what St Paul meant by the ‘sword of the Spirit’. It is that voice, that insight of deep wisdom, which doesn’t sooth but often smarts, but which we come to appreciate in time as a word of life. Such wisdom may be conveyed by a human person, a prophet. And the Old Testament’s stories suggests that its delivery is not without costs to the prophet, and never without relationship. A prophet speaks as one alongside in community, sharing something of the same pain, the same confusion. Ultimately such wisdom is understood to be drawn from divine wisdom, God speaking in the midst of humanity   

You don’t get that from a chatbot, you get that from person-to-person relationships. I do have the computer (sorry Wendell!), but I will do my soul-work with fellow humans. And I will not be using an AI assistant. 

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