Last week, two rather distinguished Roman Catholics voiced strong, and seemingly conflicting opinions on the topic of Artificial Intelligence (AI). In his “essay” (sic), “The Labour Party Is Playing With Fire Over Its Future and the Future of the Country”, discussing what might be called the State of the Union, Sir Tony Blair said that AI was the next Industrial Revolution, and that if we didn’t embrace it wholeheartedly, the United Kingdom would cease to be a serious power. By way of contrast, in his Encyclical Letter Magnifica Humanitas, Pope Leo XIV warned that AI posed a threat to our humanity, and, drawing attention to the fact that he was deliberately using strong language, he said we needed to “disarm” it.
“Disarm” was an interesting choice of word. People can be disarming by being charming. The ability to disarm is part of the armamentarium of the diplomat. On the other hand, you can disarm by force, by issuing the order, “Drop your weapons.” Thus you render an opponent powerless. I have a notion that the Pope was using the word in the latter sense. If AI is going to play a role in our lives at all, then it needs to be totally subservient, a tool, of itself, powerless. Otherwise it will be an existential threat.
Pope Leo has his critics. Religious leaders are frequently criticised when they are perceived to venture into the political realm. I was amused that somebody wrote into the papers saying that Leo had no right to “pontificate” on such matters. I would have thought that if anybody in the world had the right to pontificate on anything, it would be the Pope. But the Pope exercises a huge influence on a sizeable chunk of humanity, and when people feel their vested interests to be under attack, when they feel themselves in danger of being disarmed, they are liable to respond with an argument ad hominem. Don’t tackle the issue; undermine the office.
Of course Sir Tony has his critics too. I heard an interview with a couple of university literary academics on BBC Radio 4. They were asked to mark Sir Tony’s Essay. One gave it 61%, “a low 2/1”, but the other failed it. Apparently it wasn’t really an essay, but more a polemic, full of clichés and soundbites. It wasn’t Montaigne. Reading the essay, which covers a very wide range of current geopolitical issues, I confess I got the sense that Sir Tony – I won’t say doesn’t know what he’s talking about – but rather that he himself is not that interested. Twenty five years ago when he was Prime Minister he was talking up the dawning age of Information Technology, and I recall somebody close to him saying that the PM himself never used computers.
What exactly is an essay? Chambers says it is a written composition less elaborate than a dissertation or treatise. An attempt; a tentative effort. I’m thinking of writing an essay and submitting it to the Margaret Brown Essay Competition, run by the Wigtown Book Festival, the closing date being June 15th, so I’d better get on with it. I see that the competition organisers reserve the right to say what constitutes an essay. I read last year’s winner, Firle by Tamara Fulcher, which touches on themes of homelessness and in particular the unaffordability of homes. I thought it was very good, but I wouldn’t have called it an essay, rather something more along the lines of a memoir. Another stipulation of this essay competition is that you must not utilise AI to generate the essay, or part of it, or if you do, you will be disqualified, and for good. The Radio 4 university academics were asked how good the current body of English Literature undergraduates are at writing essays. In the closed book environment, under exam conditions, apparently they are not very good. They have become too reliant on all sorts of apps and platforms, including AI.
At school, we studied the English essayists, Joseph Addison and Richard Steele (who published The Spectator between 1711 and 1712), Charles Lamb and so on. They seemed rather remote from us. Sir Roger de Coverley, A Dissertation upon Roast Pig, Mrs Battle’s Opinions on Whist, etc. I think I would have preferred to have been given something by George Orwell, but maybe that was too political. After all, T. S. Eliot turned down Animal Farm, on behalf of Faber & Faber, perhaps because people didn’t want to offend Uncle Joe so soon after the end of the Second World War. If I were to give a fine example of the essay form, I would go for Orwell’s Politics and the English Language. I think we can be certain that Orwell would have abhorred the notion of Artificial Intelligence. He would have been on the side of the Pope.
Meanwhile an old colleague of Sir Tony, Alan Milburn, is trying to figure out what to do about “NEETS”, people who are not in employment, education, or training. It sounds like a definition of the aristocracy. You might suppose – I dare say many people do – that NEETS are pretty demotivated, but it turns out that many of them have been educated and trained, but nobody will employ them. I gather from the Radio 4 Public Relations programme When It Hits the Fan, in a discussion between David Yelland and Farzana Baduel, that a distinguished financier, addressing a room of bankers in Hong Kong, talked up AI and spoke of the need to discard “lower value human capital”.
This is the real threat of AI. It’s all about power. It centralises power in the hands of the very few. I think Pope Leo is right. It needs to be disarmed.
