The whole world is theater. There are women, men – all actors.
When thinking about this quote from the comedy “As You Like It” by the famous English playwright William Shakespeare, a picture appears in my imagination in which the world appears to me in the form of a round theater stage. On this stage, the play of life unfolds, and all of us in this amazing performance are both actors, stage directors, and spectators. At the same time, it is impossible to say exactly what exactly is happening on the stage – the play being played has neither a single plot nor a common message. Therefore, it is even wrong to consider what is happening as a single play, rather it is an infinite number of different works – tragedies and comedies, the characters and plots of which are closely intertwined.
None of the spectators sees the performance as a whole, everyone watches only a small part of it. Depending on the position on the stage, people look at what is happening from their own unique angle. With this feature, the scene is somewhat reminiscent of the famous rock garden in Japanese ryoanji temple. According to legend, this garden is built in such a way that no matter from what point a person looks at it, out of the fifteen stones located in it, only fourteen will be visible. At least one will always be blocked by others.
Due to the round shape of the stage, the number of different points of view is endless, and among them there will always be both close to each other and opposite ones. Some people will find the performance boring, others will find it exciting. Someone is content with a secondary role, someone wants to play the main one. Someone wants to just watch the play, someone is drawn to contribute to its direction. Although many viewers believe otherwise, there is no right or wrong among these points of view – the theater is clearly postmodern.
In this post, I will try to look at the world spectacle from an unusual angle and draw parallels between mathematics, physics, artificial intelligence, Greek philosophy and Christian theology…
The Singularity and God the Father
Already in ancient times, many thinkers wondered about the cognizability of the world. Some were sure that in the end we were destined to comprehend everything that exists to its very foundation. Others believed that there are things that are fundamentally inaccessible to our mind.
Since then, the best minds of mankind have gradually shed light on the laws that govern our universe. But the more people learned, the more barriers were found that prevented further knowledge – tiny punctures in the universe, beyond which we are not allowed to look, and in which everything loses all meaning. Such points of loss of meaning were called the word “singularity” – this concept came from mathematics. To better understand what this is, let’s look at a simple example.
All of us in elementary school were taught that you can’t divide by zero. But then, in high school, we were all introduced to the secret knowledge that it is actually possible, and when dividing any number by zero, infinity is obtained. This is a rare example of how, with the words “forget everything you were taught before,” we are dissuaded from the right judgment, and convinced of the wrong one. You really can’t divide by zero. Let’s see why.
To do this, we just need to look at the graph of the function .
This graph clearly shows that at the point the function is interrupted. On the one hand, it tends to infinity, on the opposite side to minus infinity, and at the same time, this function never reaches either one or the other.
It is wrong to say that when a number is divided by zero, infinity is obtained, because in the same way at zero, the function can be equal to minus infinity. But it is obvious that cannot be equal to both infinity and minus infinity at the same time – it simply does not make any sense. Therefore, mathematicians agreed to count the point for a given function, a singularity – a place where the function loses all meaning.
Such singularities are ubiquitous in mathematical analysis, and this should not surprise anyone. But it is truly amazing that they are found not only in mathematics, but also in our physical universe.
In 1915, the work of the German physicist Albert Einstein “Die Feldgleichungen der Gravitation” was published, in which he presented to the public equations describing the mutual influence of matter and the gravitational field. A year later, Einstein publishes the article “Die Grundlage der allgemeinen Relativitstheorie”, in which he sets out the full principles of his theory of gravity – the general theory of relativity. The correctness of Einstein’s theory and equations has been confirmed by many experiments and does not cause any doubt among physicists.
Einstein’s equations have many different “solutions” – models of space-time that behave in completely different ways. At the time of the publication of Einstein’s work, it was not yet known which of these models corresponded to our universe and which did not. Einstein himself believed that the Universe has a constant curvature in time and space, is stationary and finite. But other opinions soon appeared.
In 1922, the Russian physicist Alexander Alexandrovich Fridman published a paper in which he presented a theory based on the general theory of relativity non-stationary model of the universe, a feature of which was the constant expansion of space. Einstein took Friedman’s model with hostility, not wanting to accept the idea of the Universe evolving in time and insisting on his model of the eternal and static world. However, a few years later, in 1929, the American astronomer Edwin Hubble discovered an amazing fact – the redshift of the light coming to us from distant galaxies was greater than that coming from nearby ones. There could be only one explanation for this – galaxies scatter from each other due to the expansion of space between them. Hubble’s discovery confirmed the validity of Friedmann’s model, and Einstein had to agree with it. Unfortunately, Friedman himself did not catch the hour of his triumph – he died of typhoid fever in 1925.
Friedmann’s model of the world did not please not only Einstein, but also the Soviet authorities. Despite the posthumous presentation of the Lenin Prize to Friedman, his scientific achievements were not widely advertised. The reason for this was that from the Friedman model, when extrapolated back in time, an unpleasant fact for the communist ideology followed that the Universe began with a singularity – an infinitely small point of an infinitely great density. This point-event in space-time, later called Big Bangtoo strongly resembled the act of Creation described in the scriptures of the Abrahamic religions, with which the Soviet authorities fought tirelessly.
Friedman’s own views on his model of the universe were also profoundly alien to the ideas of the proletarian revolution. Here is what he wrote in his book The World as Space and Time, the title of which is an obvious reference to the book The World as Will and Representation by Arthur Schopenhauer:
The variable type of the Universe represents a wide variety of cases: for this type, cases are possible when the radius of curvature of the world, starting from a certain value, constantly increases with time; further cases are possible when the radius of curvature changes periodically: the Universe shrinks into a point (to nothing), then, again from a point, it brings its radius to a certain value, then again, reducing the radius of its curvature, it turns into a point, etc. The legend is involuntarily recalled Hindu mythology about periods of life; is also possible to speak of “the creation of the world out of nothing”.
Friedman’s ideas were later developed by other scientists. French Jesuit mathematician Georges Lemaitre agreed Friedman’s model with Hubble’s discoveries. Russian-American physicist Georgy Gamow proved that the primordial singularity had to be not only infinitely dense, but also infinitely hot. British physicist Stephen Hawking proved that extrapolating back in time not only Friedmann’s, but also any other solution of the equations of general relativity, inevitably leads to the appearance of a singularity. Hawking wrote:
The results of our observations confirm the assumption that the Universe originated at a certain point in time. However, the very moment of the beginning of creation, the singularity, does not obey any of the known laws of physics.
In addition to studying the original cosmological singularity, Stephen Hawking, together with another British physicist Roger Penrose, worked for a long time on studying other singularities arising from some solutions of Einstein’s equations – black holes.
A black hole is a region of space-time with such a strong gravitational pull that even light cannot leave it and go outside. The boundary of this region is called the event horizon, because due to the inability of light to break out, we have no way of knowing about any events that have occurred inside under this horizon. From the solutions of Einstein’s equations, it follows that at the very center of the black hole there should be a singularity – a point at which gravitational forces are infinitely large, matter disappears, and time completely stops. Thus, the singularity of a black hole is not only a point in space, but also a moment in time. And in this point-moment there is no matter, it consists exclusively of space-time itself.
The beginning of space-time, known as the cosmological singularity, and other examples of gravitational singularities like black holes, is the limit of our knowledge beyond which all our theories lose their meaning. And where knowledge ends, as you know, the territory of faith begins.
Someone believes that the singularity at the center of a black hole serves as a cosmological singularity or, in other words, the Big Bang for other, child universes. Someone believes that our Big Bang can also be just a black hole in another parent universe. Someone believes in other unprovable and non-falsifiable statements about what is beyond knowledge.
In early Christian philosophy, the unknowable origin of the universe was metaphorically depicted as God the Father – one of the hypostases of the triune God. In Christianity, God the Father is considered a transcendent entity that does not manifest itself in any way in the world. God the Father cannot be known; one can only believe in him.
Mathematics and God the Son
The Gospel of John begins with the famous phrase “In the beginning was the Word, and the Word was with God, and the Word was God“. The translation “Word” only partially conveys the meaning of the original Greek “Logos”. Logos for the Greeks is something more than just a “word”, it is the idea of all ideas, the concept of all concepts, the deep and inviolable law of the universe. In Greek philosophy, the concept Logos is closely related to Plato’s theory of ideas.
According to Plato, along with our ordinary physical world, there is another world in which eternal and immortal ideas live. This world is hidden from direct perception by the senses, but is open to knowledge by the mind.
The simplest example of the eternal and immortal Platonic idea is the simple mathematical relation . Symbols of numbers and operations not invented by Indians and transmitted to Europeans by Arabs, not pixels on the monitor screen from which you are reading this post, but the eternal and immortal mathematical behind these symbols and pixels idea.
In the first moment after the Big Bang, two plus two already equaled four. When dinosaurs inhabited the Earth, two plus two equaled four. In Plato’s time, two plus two equaled four, and now in our lifetime it equals four. When our civilization dies and there is no trace left of it, two plus two will still equal four. When the Sun goes out, two plus two equals four. Two plus two Always was, is and will be equal to four. And nothing and no one can change that.
If intelligent aliens on the other side of the universe discover mathematics, they may represent this equality with other symbols, sounds, or even smells, but the idea behind the symbols will be the same. If you fly a starship beyond the event horizon of a black hole, then before you are torn to pieces by tidal forces, two plus two still equals four for you. Two plus two everywhere equals four. And nothing and no one can change that.
Plato’s other favorite example of the eternity of mathematical ideas was regular polyhedra, also known as platonic solids. There are five such polyhedra: tetrahedron, hexahedron (cube), octahedron, dodecahedron and icosahedron. Another contemporary of Plato, the Athenian geometer Teetet, proved that there are only five of these polyhedra, and nowhere and never in the entire Universe can there be a sixth regular polyhedron.
Mathematical ideas are not tied to anything in our physical world. However, the physical world itself is tied to them – the laws of physics are written in the language of mathematics. Plato himself illustrated this correspondence allegory about the cave, which contains prisoners chained to a stone, who see on the walls of the cave only the shadows of objects carried in front of a light source behind them. So Plato metaphorically depicted that the physical world is only a shadow of eternal mathematical ideas.
The idea of Logos came to Christian theology through a prominent representative of Hellenistic Judaism, the philosopher Philo of Alexandria. The thinker perceived the Logos, the world of Plato’s ideas, as an intermediary, a connecting element between the unknowable God and the physical world. In his metaphorical descriptions, God, as it were, calls all things with the Word and calls the world out of non-existence. It is in Philo’s philosophy that the idea that the Logos is the “second God” appears. Later, in Christian philosophy, this second God will be portrayed as God the Son – the second hypostasis of the triune God. It is the Logos, and not Jesus Christ, as many mistakenly think, that is the second person of the Trinity.
The largest number of fans of Platonism among mathematicians, because it was from mathematics that the philosophy of Plato himself came out. Even at the entrance of his Athens Academy, the inscription “Let no geometer enter” was carved. For example, the Hungarian mathematician Pal Erdős thoughtthat all the theorems he proved are recorded in the divine “kept in heaven” Book. He argued that it is not necessary to believe in God, but the existence of the Book should not be doubted.
The most famous mathematician of the 20th century who defended the ideas of Platonism was undoubtedly the Austrian logician Kurt Gödel. He believed that the world of ideas is as real as the physical world is. Gödel’s most famous scientific achievement was the proof of incompleteness theorems, which crushed all hopes of mathematicians to develop a unified framework for mathematics.
Godel’s incompleteness theorems argue that in any formal mathematical system, no matter how perfect it is, it is possible to derive judgments, some of which are obviously true, but which, within the framework of this formal system itself, are fundamentally unprovable and irrefutable. By proving these theorems, Gödel showed that, despite the existence of an infinite number of possible mathematical models and formal systems, none of them is complete – in each of them there is some small “hole”.
Considering Godel’s theorems from a metaphorical point of view, we can say that it is thanks to this mysterious “puncture” in the world that there is an infinite variety. Whatever mathematical formal system a person creates, there will always be flaws in it. Whatever political system a person builds, it will always have disadvantages, and there will be people dissatisfied with it. From whatever point of that imaginary round theatrical stage a person looks at the passing performance, his gaze will never cover the whole performance. Speaking in the language of Christian theology, we can say that through this “puncture” of incompleteness, the directly unknowable God the Father, who reveals himself to the world only in the form of God the Son, shows his power to the world, bringing perfectionists to their knees, who think that they can surpass him.
Qualia and the Holy Spirit
If God the Father in the Christian Trinity symbolizes the unknowable and transcendent beginning of the world, and God the Son symbolizes the world of ideas, then the Holy Spirit symbolizes the greatest mystery of nature – our consciousness.
Once upon a time, human consciousness was called the soul. In Abrahamic religions, it is believed that it is with the help of the Holy Spirit that God the Father breathes soul and life into our bodies created from flesh (God the Son).
The Spirit of God created me, and the breath of the Almighty gave me life.
Book of Job
As space serves as a receptacle for objects, but is also determined by the relationship between them, so consciousness serves as a receptacle for qualia – elementary parts of feelings and sensations, and is determined by them. Qualia is what we use to perceive the world. The color purple, the taste of strawberries, the smell of boiled sausages, the sound of the violin, the roughness of sandpaper, the pain in the stomach are all examples of qualia.
Qualia is both the most mundane and the most amazing thing in the universe. They literally “stand before our eyes” – we perceive the whole world with their help, but we cannot understand their nature. It seems to be hidden from us by a veil of secrecy.
We cannot explain to a person blind from birth what red is. We can study the biochemical composition of food, the structure of the language and the structure of the brain, but we can’t reduce the sensation of lemon taste to the resulting verbal and mathematical models. Qualia are simply irreducible to a verbal description, and therefore the Holy Spirit is not reducible to the Word, to the Logos, to God the Son.
One of the fathers of quantum mechanics, Erwin Schrödinger, writes about qualia:
The sensation of color cannot be reduced to the objective picture of light waves that a physicist has. Could a physiologist explain it if he had more complete knowledge than he has now about the processes in the retina, the nervous processes triggered by them in the bundles of optic nerves in the brain? I don’t think so.
We don’t know if other people see colors the way we see them, or if they see them at all. We do not know if neural networks are conscious or if ChatGPT sees any images while writing stories or poetry. We don’t know exactly what feeling a bat feels when using its echosonar. We can only believe that other people are conscious, but not know for sure. No experiment in the study of consciousness is fully scientific, since the existence of consciousness in other people is an unfalsifiable hypothesis.
The American physicist and writer Douglas Hofstadter believes that consciousness is, in some way, the greatest example of Gödel’s incompleteness. We are absolutely sure of its existence, since for us personally the existence of qualia is an obvious fact, but we cannot prove the fidelity of this fact to others in any way. Thus, the statement “I feel qualia” is a perfect example of a true but unprovable proposition.
The question of the nature of consciousness occupies not only philosophers and neuroscientists, but also physicists. Indeed, speaking of physical experiments, we can only describe the mathematical model and those conscious sensations that arise in us during the experiment. For example, by splitting light with a glass prism, we can only describe the mathematical model of the operation of the optics and the qualia of the colors we see.
Even when studying the probabilistic nature of elementary particles, we describe the mathematical model of the process and the conscious sensation that we received at the end of the experiment. For example, if, depending on a certain quantum event, the lamp of the device can light up either green or red, then we will perceive the result of the experiment precisely through the sensation of a qualia of one color or another. Thus, we can say that the entire physical world arises from the contact of mathematical ideas and qualia, God the Son and the Holy Spirit. Qualia is the same fire that shines on mathematical ideas and casts the shadow of the physical world on the walls of Plato’s cave.
In the two brilliant physical theories of the 20th century, quantum mechanics and the theory of relativity, the concept of the observer plays a key role. It is the observer who perceives the slow flow of time and the distortion of lengths in the theory of relativity, it is the observer who perceives the strictly defined result of a probabilistic event in quantum mechanics. The leading physicists of the twentieth century studied the role of the observer in their theories.
One of the fathers of quantum mechanics, Werner Heisenberg, thought about where the boundary between the quantum and classical worlds lies – the so-called Heisenberg line. Usually, in an experiment, the measuring device is considered classical, and the particles under study are quantum, but this is done solely for the sake of convenience. In fact, the quantum probabilistic world flows into the classical world of binary facts at the moment when the domino chain reaction of decoherence reaches the consciousness of the observer. It is precisely along the border of consciousness that this very border of Heisenberg passes in Copenhagen Interpretation quantum mechanics. It is consciousness that finds itself in one specific of the many possible worlds in Everett’s interpretations.
Thus, from the point of view of physics, consciousness is a necessary element of the Universe; the same spectator who watches the performance. It is at the junction of the objective world of mathematical models and the subjective world of consciousness that the physical world arises. Unrepresentable by our imagination and unknowable by us directly, the probability amplitude wave described by the mathematical formula of the Schrödinger equation shows itself to us in the form of certain results in our minds. This is a great revelation: the unknowable nature of God the Father is revealed to us through the world of mathematical ideas (God the Son) and consciousness – a part of the Holy Spirit. Thus, all three hypostases of God participate in the creation of the physical world…
Trinity and Filioque
The historical Jesus of Nazareth was a rabbi from Galilee and preached his doctrine exclusively among the Jews, so in its early days, Christianity was just a small Jewish sect. Christianity owes its success as a mass religion to the combination of its original Jewish foundation with Greek culture. Unlike the Old Testament Torah, the New Testament Gospels were written in Greek and not in Hebrew.
As always and everywhere, in those years in Israel under Roman rule, the ideological field was divided into two irreconcilable camps: one camp can be conditionally called globalists, and the second – conservatives. The globalists strove for deep integration into the Greek culture of the Roman Empire that ruled Israel in those years, while the conservatives strove for cultural independence and the protection of old traditions.
Many globalists spoke and read Greek fluently, were well versed in Greek philosophy, and tried to mix ideas drawn from Plato with their own religious beliefs. The resulting cultural mixture, which is now called Hellenistic Judaismserved as the philosophical basis for the development of Christianity.
It is believed that the greatest contribution to the development of Christianity was made by apostle paul – Shaul, a Jew who grew up in a Greek polis, began to preach the ideas of Jesus to non-Jews. Paul founded Christian communities in many Greek cities – from these communities Christianity began to spread widely throughout the Roman Empire. However, early Christianity was not a religion with a single ideology – these communities, despite the common basis, had different, sometimes diametrically opposed ideas and views.
The contact of the Jewish religion, the history of the life of Jesus and Greek philosophy gave rise to an incredible number of currents of Christian theological thought for every taste and color. Particularly stand out from the rest Gnosticswho sought salvation in the direct knowledge of God. Some of them believed that the god Yahweh, revered in the Old Testament, who created the material world, is evil. demiurgeincapable of knowing love, a brilliant engineer, and revered Cain for inventing murder. Others, like the Buddhists, believed in illusory matterand hence Jesus himself, and in rebirth of soulsand someone like the hero of one of Borges’ stories revered Judas as the only apostle who came to the truth. Times were fun, times were interesting.
The end of the flight of philosophical thought was put on first And second ecumenical councils, which adopted a single symbol of faith. For the only true version of Christian philosophy, they took the teaching great cappadocians – three Greek Christian philosophers Basil the Great, Gregory the Theologian and Gregory of Nyssa, and announced that:
This is the faith of the fathers. This is the apostolic faith.
We all agree with her. We are all so smart.
Those who philosophized otherwise were declared heretics and gradually persecuted. One of the main heresies was considered to be the denial or change of the teaching of the Cappadocians about the Trinity.
The doctrine of the Trinity, formulated by the Cappadocians, is the pinnacle of Greek philosophical thought. It is based on the teachings of Plato and Philo of Alexandria, but it was especially strongly influenced by the teachings of the Neoplatonist Dam.
Plotinus believed that the world consists of three parts.
The One is the transcendent principle, which exceeds everything that exists and is conceivable and precedes it. The source of all things, which itself has no beginning, but is “the beginning of all rivers that have not yet flowed out of there, but already know where they will start to flow from and where they will flow”
Mind is the world of ideas, thoughts, forms, images, mathematics, flowing from the One. The One, as it were, overflows by itself and pours into the world through the Mind. Plotinus called this process of outpouring emanation.
The world soul is the world of feelings and qualia pouring out of the Mind, giving rise to matter and the physical world.
The dogma of the Trinity, like the teaching of Plotinus, claims that God consists of three persons or, as they say, hypostases – the Father, the Son and the Holy Spirit, but differs from it in the order of origin of these persons.
According to the doctrine of the Trinity:
The Father is not born from anyone and does not come from anyone
The Son is eternally born from the Father
The Holy Spirit emanates eternally from the Father
At the same time, despite the allocation of the three faces of God, they cannot be considered separate entities in any way – all three hypostases are completely equal to each other. The Trinity is inseparable, but God is triune. The Father never existed without the Son and the Holy Spirit.
An interesting feature of the doctrine of the Trinity is that two different verbs are used to describe the origin of the Son and the Holy Spirit – is born and proceeds. Christian philosophers could not use the same word “born” in both cases, because it would be wrong from a metaphorical point of view, because then the father would have two sons, but also wrong from a philosophical point of view.
In subsequent centuries, some Western theologians began to add to the creed approved at the council the word filioque, “filioque“. This Latin word, meaning “and from the Son,” radically changed the meaning of one of the statements of the doctrine of the Trinity. According to the modified proposal, the Holy Spirit proceeds eternally from the Father and from the Son. The controversy over the filioque was one of the reasons for the church schism that occurred in 1054 – the Christian church was divided into Catholic in the West and Orthodox in the East. The Catholics considered the mention of the filioque necessary, while the Orthodox denied the fidelity of this innovation.
Drawing the analogy again, in the dogma of the Trinity:
God the Father is the unknowable beginning of the world
God the Son is a Platonic world of ideas, images, mathematics and mathematical models
The Holy Spirit is consciousness, the repository of all qualia
Each of these three aspects of the universe exists only by relying on the other two. None of them can exist on their own. Thus, our Universe, like the metaphorical God, is triune. All Christians agreed with this.
The main question about the filioque was whether the Holy Spirit proceeds from the Son as well as from the Father or not. Translated into a more understandable language, this question sounds like “does qualia come from a mathematical model”? or even “is qualia reducible to a mathematical model?”. Not only Christian theologians, but also many modern philosophers are arguing about this. On the one hand, qualia are obviously correlated with the processes occurring in our brain. On the other hand, it is impossible to reduce the sensation of red color to a description of the mathematical model of the work of the eye and brain – qualia has a completely different nature than mathematics.
After many months of thinking about the filioque, I came to the conclusion that none of these points of view can be completely right or wrong. All three hypostases of God arise interdependently, and this is precisely their trinity. One cannot exist independently of the other two. It is simply impossible to describe this trinity in words. As Lao Tzu wrote in the Tao Te Ching:
The Tao that can be expressed in words is not the true Tao.
So it is not worth arguing whether the Holy Spirit comes from the son or not, since both of these formulations cannot convey the truth. One should stick to the middle path and simply feel the truth in the heart. How, for example, the English mathematician and physicist Roger Penrose feels it with his heart, who in his philosophy comes to a picture of the world very similar to the Christian Trinity:
Actually there are three worlds. As many as three! And they are all separate from each other. There is the Platonic world, there is the physical world, and there is also the mental world, the world of our conscious perception. The relationships between these three worlds are mysterious. Perhaps the biggest puzzle I’m working on is the connection between the mental world and the physical: how certain kinds of highly organized physical objects (our brains) produce consciousness. Another mystery, no less profound from the point of view of mathematical physics, is the relationship between the Platonic world and the physical. In search of the deepest understanding of the patterns of behavior of the world, we come to mathematics. You might think that the physical world is built on mathematics!
Each of the three worlds – the physical world, the world of consciousness and the Platonic world – arises from a tiny particle of one of the other two. And this is always the most perfect part. Let’s take the human brain. If you look at the physical world as a whole, then our brain is a very, very tiny part of it. But this is the most perfectly organized part. Compared to the complexity of the brain, the galaxy looks like nothing more than a clumsy lump. The brain is the most subtle part of physical reality, and it is this part that gives rise to the mental world, the world of conscious thought. In the same way, only a small part of our conscious thought connects us with the Platonic world, but this is the most irreproachable part – that which consists of our reflections on mathematical truth. Finally, only a few pieces of mathematics in the Platonic world are needed to describe the entire physical world – but these are the most powerful and amazing parts of it!
The Unborn God
According to the views of the ancient Egyptians and Pythagoreans, God is not at the beginning of the Universe, but in its infinitely distant future, and, as it were, constantly pulls the world out of the darkness of non-existence into a bright future. If we accept the truth of this view of the world, then the question “If God created the world, then who created God?” loses its meaning – after all, the whole world is a continuous process of creating God, a continuous process of Creation. And since God is always in relation to us in the future, that is why he is unknowable by us.
The idea of God in the future is somewhat reminiscent of the views of modern futurologists, according to which a technological singularity will come very soon – a moment of exponential explosive growth of artificial intelligence, after which technologies will appear at lightning speed that we are now unable to even imagine. This is also a kind of limitation of the possibilities of our knowledge.
AI is already writing code, poetry, paintings, music. For example, the three great illustrations for this post, credited to the fictional artist Andrea Pozzomigiorno, drew the Midjourney neural network based on the style of the Italian artist Andrea Pozzo, famous for painting the ceiling of the Jesuit Church of St. Ignatius.
Soon even the best of people will not be able to compete with artificial intelligence. Perhaps soon AI will become the greatest writer, poet, artist, musician and maybe even, who knows, lover. One English poet called God the title of “First Composer” – perhaps very soon artificial intelligence will rightfully deserve this title.
The world is divided into different camps. Some people are pinning their hopes on AI and waiting for the Kingdom of God to come soon. Someone is afraid of AI and standing with a cardboard sign with the inscription “The end is near”, waiting for the apocalypse. What happens next, only God knows…