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AI
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4 min read

It's our mistakes that make us human

What we learn distinguishes us from tech.

Silvianne Aspray is a theologian and postdoctoral fellow at the University of Cambridge.

A man staring at a laptop grimmaces and holds his hands to his head.
Francisco De Legarreta C. on Unsplash.

The distinction between technology and human beings has become blurry: AI seems to be able to listen, answer our questions, even respond to our feelings. It becomes increasingly easy to confuse machines with humans. In this situation, it is increasingly important to ask: What makes us human, in distinction from machines? There are many answers to this question, but for now I would like to focus on just one aspect of what I think is distinctively human: As human beings, we live and learn in time.  

To be human means to be intrinsically temporal. We live in time and are oriented towards a future good. We are learning animals, and our learning is bound up with the taking of time. When we learn to know or to do something, we necessarily make mistakes, and we take practice. But keeping in view something we desire – a future good – we keep going.  

Let’s take the example of language. We acquire language in community over time. Toddlers make all sorts of hilarious mistakes when they first try to talk, and it takes them a long time even to get single words right, let alone to try and form sentences. But they keep trying, and they eventually learn. The same goes with love: Knowing how to love our family or our neighbours near and far is not something we are good at instantly. It is not the sort of learning where you absorb a piece of information and then you ‘get’ it. No, we learn it over time, we imitate others, we practice and even when we have learned, in the abstract, what it is to be loving, we keep getting it wrong. 

This, too, is part of what it means to be human: to make mistakes. Not the sort of mistakes machines make, when they classify some information wrongly, for instance, but the very human mistake of falling short of your own ideal. Of striving towards something you desire – happiness, in the broadest of terms – and yet falling short, in your actions, of that very goal. But there’s another very human thing right here: Human beings can also change. They – we – can have a change of heart, be transformed, and at some point in time, actually start to do the right thing – even against all the odds. Statistics of past behaviours, do not always correctly predict future outcomes. Part of being human means that we can be transformed.  

Transformation sometimes comes suddenly, when an overwhelming, awe-inspiring experience changes somebody’s life as by a bolt of lightning. Much more commonly, though, such transformation takes time. Through taking up small practices, we can form new habits, gradually acquire virtue, and do the right thing more often than not. This is so human: We are anything but perfect. As Christians would say: We have a tendency to entangle ourselves in the mess of sin and guilt. But we also bear the image of the Holy One who made us, and by the grace and favour of that One, we are not forever stuck in the mess. We are redeemed: are given the strength to keep trying, despite the mistakes we make, and given the grace to acquire virtue and become better people over time. All of this to say that being human means to live in time, and to learn in time. 

So, this is a real difference between human beings and machines: Human beings can, and do strive toward a future good. 

Now compare this to the most complex of machines. We say that AI is able to “learn”. But what does it mean to learn, for AI? Machine learning is usually categorized into supervised learning, unsupervised and self-supervised learning. Supervised learning means that a model is trained for a specific task based on correctly labelled data. For instance, if a model is to predict whether a mammogram image contains a cancerous tumour, it is given many example images which are correctly classed as ‘contains cancer’ or ‘does not contain cancer’. That way, it is “taught” to recognise cancer in unlabelled mammograms. Unsupervised learning is different. Here, the system looks for patterns in the dataset it is given. It clusters and groups data without relying on predefined labels. Self-supervised learning uses both methods: Here, the system uses parts of the data itself as a kind of label – such as, for instance, predicting the upper half of an image from its lower half, or the next word in a given text. This is the predominant paradigm for how contemporary large-scale AI models “learn”.  

In each case, AI’s learning is necessarily based on data sets. Learning happens with reference to pre-given data, and in that sense with reference to the past. It may look like such models can consider the future, and have future goals, but only insofar as they have picked up patterns in past data, which they use to predict future patterns – as if the future was nothing but a repetition of the past.  

So this is a real difference between human beings and machines: Human beings can, and do strive toward a future good. Machines, by contrast, are always oriented towards the past of the data that was fed to them. Human beings are intrinsically temporal beings, whereas machines are defined by temporality only in a very limited sense: it takes time to upload data, and for the data to be processed, for instance. Time, for machines, is nothing but an extension of the past, whereas for human beings, it is an invitation to and the possibility for being transformed for the sake of a future good. We, human beings, are intrinsically temporal, living in time towards a future good – which machines do not.  

In the face of new technologies we need a sharpened sense for the strange and awe-inspiring species that is the human race, and cultivate a new sense of wonder about humanity itself.  

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Creed
Easter
Eating
3 min read

Simnel cake and the power of forgiveness

All-encompassing mercy can be hard to swallow.
A close up of a Simnel Cake shows 12 balls on top.
James Petts, CC BY-SA 2.0, via Wikimedia Commons.

Simnel cake, yum – I love it. Though because it’s a rich heavy fruit cake, quite a lot of people disagree with me. It also has a layer of marzipan running through the middle which is an equally divisive issue, at least in our household. 

Anyway, like it or loathe it, Simnel cake is a traditional Easter delicacy that’s been eaten in Britain since at least medieval times. And the way it links with Easter is that it also has marzipan decorations on the top, in the form of eleven ballies placed around the edge – one for each of Jesus’s loyal disciples. The twelfth, missing, one represents Judas Iscariot, who forfeited his place on the cake by betraying Jesus to the Romans. Famously he accepted a bribe of 30 pieces of silver to lead the soldiers to Christ as he sat with his friends in the Garden of Gethsemane, and marked him out as the one they were after by greeting him with a kiss. It was the act, in short, that precipitated the events that subsequently resulted in Jesus’s trial and crucifixion. 

Such treachery, clearly, brands a person as the worst of sinners, and history has consequently judged Judas as exactly that. Literature too. Dante for example, in his Inferno, has him being chewed eternally in the mouth of Satan (along with Brutus and Cassius, betrayers of Julius Caesar) down in the lowest circle of Hell, specifically dedicated to traitors. It doesn’t get worse than that. 

But last Easter something interesting happened, which has made me feel rather differently about Judas. We had a new vicar arrive in our church, who came into the nave at the start of one of the Easter services holding a Simnel cake – minus the decorative ballies. He also had a pack of marzipan. He handed both cake and marzipan over to the children of the Sunday school, and sent them off to go and make ballies (along with suitable instructions on handwashing) for the top of the cake. They reappeared proudly at the end bearing their handiwork… one festive looking Simnel cake, complete with disciples. Eleven of them. 

Only what was this? Lo and behold, the vicar had another marzipan ball – a twelfth one, that had been lurking in his pocket. He held it up between finger and thumb. 

‘Uh oh children,’ he said. ‘I’ve just found Judas. Now I want you to imagine for a minute that I am God. What do you think I should do with him?’ 

One little girl, round-eyed with alarm, gasped, ‘Are you going to eat him??’ 

Chuckling from the congregation – and a few approving nods here and there, it has to be said. 

But the vicar just smiled. ‘I think the whole point of Jesus’s death was to give all of us a second chance… everyone that is, no exceptions,’ he said. ‘With God, forgiveness is universally available, particularly if someone is sorry – and in Matthew’s gospel, it says that Judas tried to give the money back because he knew he had done something terrible. I think that God would say Judas belongs back with the other disciples. And I also would like it if we could be the sort of church that says all are welcome, whatever they have done. So let’s put him on the cake with the others shall we?’ 

I thought of all this as I was making a Simnel cake this year ready for Mothering Sunday, the fourth Sunday of Lent, when they were traditionally produced. And yes, my cake has twelve ballies on it… Peter, Matthew, James, John et al, with Judas alongside. I keep pondering this idea of all-encompassing mercy. It was completely and utterly revolutionary in the violent period of history that Jesus lived in, and I’m not sure things have changed much. The thought of every person being offered forgiveness, no matter what, sounds mad in these days of cancel culture and moral indignation. Imagine what the Twittersphere would say.

But actually, I think the vicar was right: I’m pretty sure God would want Judas to have a spot. And let’s face it, as a very small side benefit, it’s also much easier to space twelve disciples evenly around a cake than eleven. 

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