Column
Comment
4 min read

There’s more than one way to lose our humanity

How we treat immigrants and how AI might treat humans weighs on the mind of George Pitcher.

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

A grey multi-story accommodation barge floats beside a dock.
The Bibby Stockholm accommodation barge in Portland Harbour.
shley Smith, CC BY-SA 4.0 , via Wikimedia Commons.

“The greatness of humanity,” said Mahatma Gandhi, “is not in being human, but in being humane.” At first glance, this is something of a truism. But actually Gandhi neatly elides the two meanings of humanity in this tight little phrase. 

Humanity means both the created order that we know as the human race and its capacity for self-sacrificial love and compassion. In the Christian tradition, we celebrate at Christmas what we call the incarnation – the divine sharing of the human experience in the birth of the Christ child.  

Our God shares our humanity and in doing so, shows his humanity in the form of a universal and unconditional love for his people. So, it’s an act both for humanity and of humanity. 

This Christmas, there are two very public issues in which humanity has gone missing in both senses. And it’s as well to acknowledge them as we approach the feast. That’s in part a confessional act; where we identify a loss of humanity, in both its definitions, we can resolve to do something about it. Christmas is a good time to do that. 

The first is our loss of humanity in the framing of legislation to end illegal immigration to the UK. The second is the absence of humanity in the development of artificial intelligence. The former is about political acts that are inhumane and the latter goes to the nature of what it is to be human. 

We have literally lost a human to our inhumanity, hanged in a floating communal bathroom. It’s enough to make us look away from the crib, shamed rather than affirmed in our humanity. 

There is a cynical political line that the principal intention of the government’s Safety of Rwanda (Asylum and Immigration) Bill, voted through the House of Commons this week, is humane, in that it’s aimed at stopping the loss of life among migrants exploited by criminal gangs. But it commodifies human beings, turning them into cargo to be exported elsewhere. That may not be a crime – the law has yet to be tested – but it is at least an offence against humanity. 

Where humanity, meaning what it is to be human, is sapped, hope withers into despair. When a human being is treated as so much freight, its value not only diminishes objectively but so does its self-worth. The suicide of an asylum seeker on the detention barge Bibby Stockholm in Portland Harbour is a consequence of depreciated humanity. Not that we can expect to hear any official contrition for that. 

To paraphrase Gandhi, when we cease to be humane we lose our humanity. And we have literally lost a human to our inhumanity, hanged in a floating communal bathroom. It’s enough to make us look away from the crib, shamed rather than affirmed in our humanity. 

That’s inhumanity in the sense of being inhumane. Turning now to humanity in the sense of what it means to be human, we’re faced with the prospect of artificial intelligence which not only replicates but replaces human thought and function.  

To be truly God-like, AI would need to allow itself to suffer and to die on humanity’s part. 

The rumoured cause of the ousting of CEO Sam Altman last month from OpenAI (before his hasty reinstatement just five days later) was his involvement in a shadowy project called Q-star, GPT-5 technology that is said to push dangerously into the territory of human intelligence. 

But AI’s central liability is that it lacks humanity. It is literally inhuman, rather than inhumane. We should take no comfort in that because that’s exactly where its peril lies. Consciousness is a defining factor of humanity. AI doesn’t have it and that’s what makes it so dangerous. 

 To “think” infinitely quicker across unlimited data and imitate the best of human creativity, all without knowing that it’s doing so, is a daunting technology. It begins to look like a future in which humanity becomes subservient to its technology – and that’s indeed dystopian. 

But we risk missing a point when our technology meets our theology. It’s often said that AI has the potential to take on God-like qualities. This relates to the prospect of its supposed omniscience. Another way of putting that is that it has the potential to be all-powerful. 

The trouble with that argument is that it takes no account of the divine quality of being all-loving too, which in its inhumanity AI cannot hope to replicate. In the Christmastide incarnation, God (as Emmanuel, or “God with us”) comes to serve, not to be served. If you’ll excuse the pun, you won’t find that mission on a computer server. 

Furthermore, to be truly God-like, AI would need to allow itself to suffer and to die on humanity’s part, albeit to defeat its death in a salvific way. Sorry, but that isn’t going to happen. We must be careful with AI precisely because it’s inhuman, not because it’s too human. 

Part of what we celebrate at Christmas is our humanity and, in doing so, we may re-locate it. We need to do that if we are to treat refugees with humanity and to re-affirm that humanity’s intelligence is anything but artificial. Merry Christmas. 

Article
Character
Comment
Leading
4 min read

Carney’s call for character still resonates now more than ever

In both business and politics, the vocation of public service is at risk.

Emerson writes on geopolitics. He is also a business executive and holds a doctorate in theology.

Mark Carney sits between two other speakers, holding a mic.
Mark Carney on the campaign trail.

On May 27 2014, a group of business, political and faith leaders gathered in London for the inaugural Conference on Inclusive Capitalism.  

As a 23-year-old Masters student at Cambridge University at the time, it was a defining moment, this in the final months of my first stint in the UK. One of three young people invited, I had prepared carefully and waited impatiently in line in central London on a boiling summer evening.  

The most poignant moment of the conference, in hindsight, was less the attendees or the historic venue, but rather a particular speech that I continue to reflect on a decade later.  

The speech in question was one given by the then Bank of England Governor, the Canadian Mark Carney, and it was called ‘Capitalism: Creating a Sense of the Systemic’.  

It was, and remains, one of the most impressive speeches I have heard, and whose message is as important as ever.  

It is a message that Canadians today, as well as others living in Western democracies, need to hear as much as at any time in recent history.  

In the wake of the financial crisis, Carney raised a point that is seldom asked in business or political circles - that of responsibility, and more specifically, of vocation. It is as follows: 

"To build this sense of the systemic, business ultimately needs to be seen as a vocation, an activity with high ethical standards, which in turn conveys certain responsibilities." 

And soon after: "It can begin by asking the right questions. Who does finance serve? Itself? The real economy? Society? And to whom is the financier responsible? Herself? His business? Their system?" 

He references Michael Sandel, the philosopher who in his book What Money Can’t Buy: The Moral Limits of Markets takes aim at the "skyboxification" of American life.  

The example used by Sandel is taken from the sport of baseball. In the not-too-distant past, people from across all walks of life sat together in the stands, the low ticket prices allowing baseball to be the great unifier across divides.  

Today? Expensive box seats see the rich and poor seated in different areas, the rich even physically above - looking down on - others. The same goes for ice hockey, soccer, or other sports which no longer see diverse families, across income levels, sitting together.  

In short, if you impose a price on a good or increase the price of a good significantly (baseball tickets), the nature of value of that good changes, often irreparably so. Lost is a sense of fairness, and a reduction in the potential to repair divides.  

In short, the idea of public service - that to be first, you must come last - seems increasingly bizarre to people. 

We live in a world where immediate gratification and personal enrichment are particular cultural values. If there is any tell on the character of President Trump and his new White House, it is the launch of the Trump and Melania meme coins before the Presidential Inauguration: politics used for the advancement of personal interest.  

In short, the idea of public service - that to be first, you must come last - seems increasingly bizarre to people. (A conversation with a young person several weeks ago struck me especially on this front, in which I had to explain that the purpose of politics is to serve others, not yourself.) 

Carney's 'Creating a Sense of the Systemic' speech is therefore a reminder of what we need from political leaders: people who, outside of compelling rhetoric focusing on putting their nations first, actually consider their responsibilities toward others and who take these responsibilities seriously.  

These responsibilities are vocations to which we are called. The responsibilities are not about us but rather are part of the system (made up of people and institutions) of which we are a part, and beyond. 

In Canada, the potential election of Mark Carney as Leader of the Federal Liberals, and in turn as Prime Minister, is a step in the direction of a public service focused on responsibility and vocation. It is a step toward a more vocationally oriented public service, which our world needs.  Whatever one's partisan affiliations, having political leaders acting with a sense of responsibility toward people and a higher calling beyond themselves is something we should embrace.

If Carney is to channel the same energy, poise and focus of this May 2014 speech, then there is a good chance the Canadian Federal Liberals win a future term. This is because our world is, deep down, yearning for political leadership based on real character, sense of purpose and responsibility beyond the self. But there is equally an opportunity for Pierre Poilievre to do the same, emphasizing the need for character, purpose and responsibility toward Canadians.

For Canada, it is a focus on responsibility, a sense of the broader system and our calling as Canadians in the world that can serve as a foil to the leadership in the United States.

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