Article
AI
Comment
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.  

Article
Atheism
Belief
Creed
4 min read

Atheism discovers Christianity — just not the inconvenient bits

When sceptics start praising faith for its vibes and values, you know the secular ship is taking on water

Jonah Horne is a priest, living and working in Devon.

A spotlit round table with podcast guests around it.
Steve Bartlett and guests discuss belief.
Diary of a CEO.

Atheism in the age of authenticity and self-expressive secularism is inherently cannibalistic. I’m not suggesting that Dawkins, Harris and Hitchens are losing their minds and devouring one another. But what I am proposing is that atheism, held within today’s philosophical waters, cannot not affirm the thing it so vehemently denies: faith. 

There’s a fascinating moment in a round table conversation with Steven Bartlett (Diary of a CEO) and Alex O’Connor (Cosmic Skeptic). The former presents a case of his friend whose life is radically changed when he becomes a Christian. In some senses it’s a classic despair to hope story. Bartlett concludes by asking O’Connor “what would you say to this friend?” The answer that follows flawed me. O’Conor, an ardent atheist, responds by essentially saying “if these things work, then I’d encourage him to continue doing them.” 

In a similar vein, last year Richard Dawkins professed his faith in cultural Christianity. Dawkin’s well documented and fresh alignment with Christianity is accordingly founded upon its ‘fundamental decency.’ Which just to be clear, according to the biologist, is very unlike Islam. Sadly, his newfound respect hasn’t prohibited New Atheism’s inherent Islamaphobia, it just seems to be masquerading in more sympathetic clothing. 

Amongst these stories and other examples there seems to be a resurgence, or at least a growing respect, in Christian religion and faith. This can also be seen in church attendance and statistics around those professing faith. And whilst Dawkin’s move away from religious degradation towards cultural affirmation can, in some senses, be welcomed; there is an inherent flaw in both his and O’Connor’s perspectives when held in light of Christianity’s central claims. 

For O’Connor, Christianity is seemingly commendable if it leads to self-actualisation, self- fulfilment and a privatised sense of hope. From O’Connor’s atheistic vantage point, the goal of the human is self-actualisation. When confronted by Christianity as a means of this fulfilment, his philosophical stance begins to eat itself. Similarly, for Dawkins, Christianity is a useful tool for the construction and preservation of Western societies. As our country goes through rapid change and our cities exponentially expand in size and multiculturalism Dawkins finds himself affirming the faith he so enthusiastically mocked as a means of security. His atheism inevitably eats itself. 

Whilst different, Christianity in both of these cases is used as a crutch. The faith becomes a prop either for societal betterment or self-fulfilment: it is a reductive perspective that views Christianity as the best truth amongst other truths on offer. It approaches religion as a pick-n-mix sweet shop, with Christianity currently the best flavour. 

However, for Christians, their faith is not a truth amongst other truths, it is the truth. It is not primarily reasoned, discovered or affirmed upon positive reviews but is fundamentally revealed to us and encouraged by a Triune God of love. Reason, positive societal change and personal fulfilment are not bad things in of themselves but when approaching Jesus, they are utterly secondary. This revelation, when fully recognised, reveals O’Connor and Dawkin’s understandings of Christianity as inherently stunted. For O’Connor his affirmation of faith, when positively leading to self-actualisation, would struggle to reckon with St. Stephen’s death found in the book of Acts. The first Christian martyr pleaded for God’s mercy upon his murderers as they launched stones at him. His faith led to incredible courage in the face of intense violence but I’m not entirely sure you could say it led to a widely accepted notion of self-actualisation. For Dawkin’s his affirmation, of Christianity as a pillar for society, should be held in light of the early church’s teachings on radical hospitality, their startling financial generosity and the faith’s ongoing care for the alien or foreigner. This, I would contend, would unsettle the biologist’s divorce of culture and faith. 

The challenge for Christians when confronted by seemingly positive reactions from historically antagonistic voices is to refuse the subtle domestication of the ancient faith. I appreciate O’Connor’s openness to the Christianity and I commend Dawkin’s softening tone. However, their self-defeating and cannibalistic atheism can only affirm Christianity as crutch for their own agendas. They concede defeat but on their own terms. Their vision accepts a partial understanding of following Jesus, an understanding that has been moderated and regulated to fit into their preconceived philosophical and societal agendas. However, for Christians, Jesus is not someone who affirms our predetermined frameworks but instead devastates our self-obsessive tendencies and overwhelms our insecurities with a profound love best revealed in his life, death and resurrection. This realisation is ultimately revealed to us, not on our terms but received freely as a gift. It is given, not grasped or owned, but received.

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