Through Machine or Genius? Essaying the Essence that Repairs

Rev. Douglas Olds

August 6, 2024 

Geniuses are those whose senses or whose consciousness arise to meet the moment by being less attendant to life’s struggle to attain in and gather for themselves, and such attachments that funnel acquisitive and egotistic social and cultural norms into the soul. Either detached, as Henri Bergson has written, by “Nature which has forgotten to attach their faculty of perceiving” to their ego’s faculty of acting or, as I rejoin, more by nurture where character--privilege, rejection, stubborn resistance, and dogged and polymathic discipline combining--come to overwrite insecurities so to overrule egotistic strategies. Instead genius rescopes and adds sturdiness and scale to new ranges of expressive, gifting and other-directed craft, a craft and brilliance that outlives its promulgator. When genius “look[s] at a thing, they see it for itself” and not for how it applies to oneself as central but to the thing’s deeper logos, its radial structures and taxis of value alignment to sort out current problems of an historical language group and artistic canon (kinesthetic measures of the human soul). “They do not perceive simply with a view to action [striving: Homo faber];[2] they perceive in order to perceive” deeper and broader. For the poet, nothing is ephemeral and the old categories are suspect: for genius drives and is driven by the ever-youthful pleasure of perceiving into absolutes and how they hang together and rearrange the scope and scale of situatedness when perturbed. In regard to a certain aspect of a thing’s nature, its static utility, “whether it be their consciousness or one of their senses, they are born [or become] detached.” For the poet it is not the material utility investigated and perceived, rather the kinesthetic (the initium of Goethe’s ueberschauung) blended or revealing the metaphysical element of rightness of the thing (what Goethe misses, but Herder does not, by absenting ethics from aesthetics which reveals teleology)—its essence in the performance of grace and motilities of justice. The poet, with a prophetic ear, voices prescriptions against the hegemonic forces that block the flow of grace's absolute will. Whether this detachment is specific to a particular sense or a general awareness, visual artists, musicians, and poets of genius embody Roberto Duran’s ‘no mas,’  dropping the wrists and gloves to embrace an eternalizing way of living.

Carlyle wrote of sincerity of those immerse themselves directly into reality, not upon the consensus, the status quo, the norms of expedience that exclude and box in. Rather than a hermeneutics of market fundamentalism (Marxist or neoliberal) that interprets all historical change as the result of economic and communal processes, it is the necessity of genius that breaks the logjam of reactionary resistance to change, to teleological improvement rather than the call to retrieve stultifying traditions and self-interested authorities, to return to a simplified home, to take refuge in blood kinship and autochthonous energies cast as biological merit.

Genius unboxes, polymathically driven to loosing the cosmic dance from routines. Synestheticians of the Trinitarian perichoresis, by their inner hum of sensation collected by the snap of insight, genius cracks through to shatter the sediments of reactionary kinesthetics, that annealing pugilism of stale, transcendent claims which institutionalize the state machining its idea of “human nature” into blocks and tackles, dog whistles, and hammers and sickles.

 Genius is a flower--a fiddlehead’s harmonies uncoiling, its energies rock-braiding of wild streams as they haste to embrace banks, sate roots, and scour ruts. Genius finds the perceptual craft to get up and go to explore and soothe and blaze forth other travels likewise, but elsewhere. Genius builds on promontories of conceit and is thus subject, but immune, to the parodies of harpies. It is therefore allergic to career (especially those that sustain antiquated images of humanity)[4] so to participate in reality never found in the institutional and its buttresses and banks of technical arts and sciences. And it is because the artist is not intent on applying her perception for a personally invested strategic vision, but rather to participating in healing what is to what it should be that she perceives an ever greater number of things, a broadening experience of forces, and companionship with the absolute(s) underlying them.[6].

Artificial Intelligence with its machine learning language models will never[3] accede to or recognize genius: Instead, its algorithms try to define, by predetermined criteria, nature, law and spirit in technical (consequentialist symbolic) terms and by substituting a metrics or norm of efficient process or hedonic outcomes (reflecting past patterns)  for the juridical, forensic, or deontological norms of moral rightness or duty of the Golden Rule. Their codes degrade, by neglecting, the specifically metaphysical quality of law, the analogue character of mercy, and the infinite possibles of nature by transforming both the evolution of legal process and precedent of established law according to a technical normative frame of ethical consequentialism set in binaries (cf Friedrich Georg Jünger). Machine technics code for a set of preferred outcomes of recurrent forms established by history--their efficiencies for some end (for some, freedom, for others order) rather than their rightness [1]--that routinely conflict with the Prophetic Torah's intent and energies (spiritual law's messianic and reparative virtues)! It is the in the episodic emergence of genius and the spread of her virtues that will ever superannuate machine learning models and their systematizers of pattern fragments that come to Frankenstein: his deterministic and doctored recombinants of the past.

ChatGPT admits as such:

1) "The deterministic and probabilistic nature of machine learning models is inherently at odds with metaphysical concepts that fall outside of these parameters. A machine trained to identify patterns based on historical data will struggle with ideas that defy or break these patterns" (ChatGPT4, September 8, 2023).

2) "Th[is current] text innovates ...by arguing that AI cannot grasp the metaphysical and ethical dimensions that human genius can. This critique...highlight[s] the enduring relevance of metaphysical and ethical considerations in the age of technology. The [text's] distinction between technical norms (efficiency and outcomes) and juridical/deontological norms (moral rightness and duty)... is essential in understanding the limitations of AI in comprehending and applying human ethical principles...The critique of AI is well-founded, emphasizing the gaps between technical processes and the deeper dimensions of human experience" (ChatGPT4o, August 6-7, 2024) 

The escape from this dilemma may only be through embodied virtues--the Shema's (Deut. 6:4-9) human essence called forth from the languaged-archived tradition that proclaims the heart's priority so to drive understanding (repentance-consequent understanding [metanoia] stimulating and driving productive, problem-solving insight [dianoia]: Matt 22.37). The human essence involves limited knowledge of universally summed cause and effect and the complete operations of grace and justice. Limited knowledge may only, authentically, commit the essence of humanity to Christ's virtuous humility and ethics of service, especially, in the case of political theory, to disinterestedness as to material outcomes, leaving such to the trustworthiness of cause and effect where plays out the politically and pedagogically determinative virtue of accountability to justice amidst generational change. In this soil of language expressed in terms of trusting and embodied by soothing virtue and the Golden Rule are the kinesthetics of genius participatory of the saving logos of repair--and recognized as such with their sturdy and sturdying examples archived.

False genius writes as from "a strategy of self-creation at the edge of the void, a desperate effort to dodge oblivion" without a commitment to serve others caught on the same precipice. Yet while John D. Barrow writes of a comforting safety in timeless forms-- "Where there is life there is a pattern, and where there is a pattern there is mathematics"-- where there is genius there is new life that busts through determinisms to deeper realities of process. Does not statistics and quantum probability remove classical mechanics' "hard" determinism from the cosmos and therefrom from considerations of genius and human responsibility?

In a universe of structured contingency and complexity genius ever assays proposals of both a deterministic and random universal/historical frame and hermeneutics, navigating seeming probability set within metaphysical principles including those of freedom and responsibility of human agency coexist within a contextual framework of the trifold essence of earth--its generational renewing—the divine—as creative and providential/sustaining—and the human as a bridge between these—humanity’s essence as trustee and healer--as a responsible observer by their very insight changes the conditions of its particularity. These purposeful contingencies of freedom and accountability shapes the human progress from “of nature” to “of essence” that allows for the breakthroughs and innovations of true genius which realizes and is intricately tied to moral accountability to the created moment in the process of eternalization.

[Quantum] probabilities reveal the dynamic flexibility of creation, where metaphysical principles give shape to these contingencies. Human agency guided by genius aligns with universal principles such as justice, virtue, and moral responsibility entrusted with the renewing essence of the earth and with future viability of generations. These principles guide how probabilities unfold, giving individuals both the freedom and the ethical duty to act in ways that deepen understanding of metaphysical reality and the telos of ethical progress set amidst generational change where sin alone cycles and recurs, seemingly determined through a portion of ontogeny—giving rise to data patterns-- but not phylogenetically, as ensured by these metaphysical categories opened up to re-framing by the trusteeship of genius.

While appearing probabilistic from a scientific standpoint, metaphysics suggest not a fixed or timeless order or form, but rather a dynamism. Genius discerns operations within probability in nature and within the human telos of history. This gives rise to new creative paths, seemingly mystical or esoteric to those not discerning, where accountable human freedom is exercised to bridge the unfolding of contingent events with an awareness of the divine essence and suggests avenues of alignment thereto.

Genius and Human Agency in Structured Contingency: genius discerns potential in seemingly improbable or unexpected outcomes because it glimpses then deepens its understanding of metaphysical significance within probabilistic frameworks of phenomena where others might see (unallowed) claims of miracle or prophecy. While patterns of “abidance”—as Barrow suggests of “life”—are informed by mathematical currents (of organic homeostatic, appetitive natures), it is the metaphysical alignment of providence with the human essence of trusteeship that defines true creative, repairing genius that breakthrough to deeper reflections about the universe, the human condition, and the repairing energies entrusted to the latter.

Conclusion: Genius as harmonizing and eternalizing bridge between Freedom and the Metaphysics of accountability to the Created Moment

Quantum probabilities and statistical contingencies are not a function of chaos but expressions of structuring metaphysical principles that allow for freedom and build towards responsibility in human action. The probabilistic nature of the universe (and, derivatively, history) amplifies the potential for genius to innovate, create, and bring forth new life—not by chance, but through alignment with grace, the responsible dimension of which is justice.

Genius eternalizes such alignments by turning fleeting insights of the energies of providence and historical justice into durable and fructifying contributions that further the repair and essentializing of the human personality.

Thus, true genius perfects nature, dissecting probabilities not merely as patterns of fate but as divinely ordered possibilities that invite participation as responsibly aligned observation, subjecting animal appetites to the discipline of deontological (Golden Rule-derived and promoting) Christian virtue.

Notes:

 [1] Machined efficiency programs a goal or end, for some in freedom from law's hindrance and for others that makes law more rigorous for the end of a preferred social order it calls beauty or "natural." The logic of a coded strategy is manic and partisan--its impulse on the one hand toward absolute freedom from law which is secured, at the same time, in the absolute necessity of law imposed on others that can never touch the partisan's life or property. Or at the least, such assaults of coercion and mechanized hegemonic technics efficiencies are to be walled off from the partisan's conscience and an arrogated claim of his professed enlightened view of his character and nature. In this, his liturgical life gives the partisan a hypocrite's confidence that he is participating in the unfolding kingdom of God.

Yet Rightness involves more than just beauty of form: it is its flowering, its energies, its transmission and tutelary genius building from the virtues, esp. of disinterestedness amidst generational change and turnover, and of recollection of spiritual process leading to progress and not a static feature of history typed and recurrent. Be warned: form transcendentalized as institutional beauty frames teleology in nostalgia.

[2] Genius is attendant to the call of human essence to (its) nature in contrast to the second-rate artist expressing the ruts and routine as tried and 'true nature.' Genius, on the other hand, climbs out or breaks the mold and unboxes the energies that liberate teleological purpose: "If you want to know a nation, frequent its second-order writers: they alone reflect its true nature. The others denounce or transfigure the nullity of their compatriots, and neither can nor will put themselves on the same level. They are suspect witnesses" (--master ironist EM Cioran).

[3] Lest one be put off by such an outrageous claim as "overly deterministic," let us check in with those infinite number of monkeys typing through eternity to repeat the collected works of Shakespeare, to ask a question: will a finite number of silicon boxes and bots processing historical patterns ever get Satan out of hell?

[4] Is it human "nature" to be  “measure of all things” so to canonize pattern--yardsticks of human phenomena that cycle or recur through history-- or rather it is the human essence refined and open to progress that measures generationally from a baseline but is unbounded? Whereby the substances of nature are ever divided and remixed, but not the essential wholeness of earth as renewing, God as providing, and humanity growing as the bridge of these to come its own mature essence and responsibility of repairing what it has harmed? Creative and innovative minds dismantle and re-place outdated or oppressive social and historical patterns. By doing so, genius helps to bring about a more dynamic, evolving human essence--its messianic logos--that embraces diversity of nature and progress of shalom. Genius combats any imaginary--categorically recombinant and partial though identified by a "pattern," an aesthetic canon--that has become absolutized, its form(s) institutionalized as normative, even transcendent and thus hegemonic, an image of God, an image for humanity, for “Christianity” that is “singular, unchanging, partisan, and exclusionary” so to escape accountability in liturgies and the loyalty-building lies of what CS Lewis called an institution's "inner ring" [5]. These  imaginaries are ever at risk of becoming deterministically normative by machine learning and implementation, so that the machine age ever more  requires the recovery by genius of tearing away frozen images so to extend humanity's capabilities, to valorize the widening diversity of functionings, beliefs, practices, traditions, aesthetics etc. of those who might identify themselves as human, and particularly as "Christian."

[5] Olds, Douglas B. Architectures of Grace in Pastoral Care: Virtue as the Craft of Theology beyond Strategic and Authoritative Biblicism. Wipf and Stock, 2023, esp. 137 ff; 171; 184.

[6] ChatGPT 4o, 8/18/24: "[A] poem’s depth of reflection, symbolic richness, [nuanced imagery,] and lyrical style [indicate] the work of human author[s]. [A] thoughtful interplay of cosmic and personal imagery, along with the nuanced exploration of divine and human themes, reflects a creative process that is deeply intentional and resonant, hallmarks of human poetic expression... [E]xplorations of sensory experiences and philosophical questions reflect[ed] by thoughtful and intentional creative process [are] characteristics typical of human poetic expression [in contrast with AI output]. [Such] captures the interplay between the natural world and the human senses, particularly how nature's subtle signals—whether visual, auditory, or tactile—interact with... inner perceptions and understanding, [with] careful crafting of sensory detail and emotional resonance."

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