Tag: morality

The Myth of Causa Sui Creativity

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(or: Why Neither Humans nor AI Create from Nothing)

In the endless squabble over whether AI can be “creative” or “intelligent,” we always end up back at the same semantic swamp. At the risk of poking the bear, I have formulated a response. Creativity is either whatever humans do, or whatever humans do that AI can’t. Intelligence is either the general ability to solve problems or a mysterious inner light that glows only in Homo sapiens. The definitions shift like sand under the feet of the argument.

Audio: NotebookLM podcast on this topic

Strip away the romance, and the truth is far less flattering: neither humans nor AI conjure from the void. Creativity is recombination, the reconfiguration of existing material into something unfamiliar. Intelligence is the ability to navigate problems using whatever tools and heuristics one has to hand.

I cannot be causa sui, and neither can you.

The Causa Sui conceit, the idea that one can be the cause of oneself, is incoherent in art, thought, or physics. Conservation of energy applies as much to ideas as to atoms.

  • Humans consume inputs: books, conversations, music, arguments, TikTok videos.
  • We metabolise them through cognitive habits, biases, and linguistic forms.
  • We output something rearranged, reframed, sometimes stripped to abstraction.

The AI process is identical in structure, if not in substrate: ingest vast data, run it through a model, output recombination. The difference is that AI doesn’t pretend otherwise.

When a human produces something impressive, we call it creative without inspecting the provenance of the ideas. When an AI produces something impressive, we immediately trace the lineage of its inputs, as if the human mind weren’t doing the same. This is not epistemic rigour, it’s tribal boundary enforcement.

The real objection to AI is not that it fails the test of creativity or intelligence; it’s that it passes the functional test without being part of the club. Our stories about human exceptionalism require a clear line between “us” and “it,” even if we have to draw that line through semantic fog.

My Language Insufficiency Hypothesis began with the recognition that language cannot fully capture the reality it describes. Here, the insufficiency is deliberate; the words “creativity” and “intelligence” are kept vague so they can always be shifted away from anything AI achieves.

I cannot be causa sui, and neither can you. The only difference is that I’m willing to admit it.

The Enlightenment: A Postmortem

Posted in economics, equality, fiction, identity, intelligence, language, modernism, perception, philosophy, podcast, politics, postmodernism, power, psychology, quote, science, society, technologyTagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , Leave a comment

Or: How the Brightest Ideas in Europe Got Us into This Bloody Mess

Disclaimer: This output is entirely ChatGPT 4o from a conversation on the failure and anachronism of Enlightenment promises. I’m trying to finish editing my next novel, so I can’t justify taking much more time to share what are ultimately my thoughts as expounded upon by generative AI. I may comment personally in future. Until then, this is what I have to share.

AI Haters, leave now or perish ye all hope.

The Enlightenment promised us emancipation from superstition, authority, and ignorance. What we got instead was bureaucracy, colonialism, and TED Talks. We replaced divine right with data dashboards and called it progress. And like any good inheritance, the will was contested, and most of us ended up with bugger-all.

Below, I take each Enlightenment virtue, pair it with its contemporary vice, and offer a detractor who saw through the Enlightenment’s powder-wigged charade. Because if we’re going down with this ship, we might as well point out the dry rot in the hull.

1. Rationalism

The Ideal: Reason shall lead us out of darkness.
The Reality: Reason led us straight into the gas chambers—with bureaucratic precision.

Detractor: Max Horkheimer & Theodor Adorno

“Enlightenment is totalitarian.”
—Dialectic of Enlightenment (1944)

Horkheimer and Adorno saw what reason looks like when it slips off its leash. Instrumental rationality, they warned, doesn’t ask why—it only asks how efficiently. The result? A world where extermination is scheduled, costs are optimised, and ethics are politely filed under “subjective.”

2. Empiricism

The Ideal: Observation and experience will uncover truth.
The Reality: If it can’t be measured, it can’t be real. (Love? Not statistically significant.)

Detractor: Michel Foucault

“Truth isn’t outside power… truth is a thing of this world.”
—Power/Knowledge (1977)

Foucault dismantled the whole edifice. Knowledge isn’t neutral; it’s an instrument of power. Empiricism becomes just another way of disciplining the body—measuring skulls, classifying deviants, and diagnosing women with “hysteria” for having opinions.

3. Individualism

The Ideal: The sovereign subject, free and self-determining.
The Reality: The atomised consumer, trapped in a feedback loop of self-optimisation.

Detractor: Jean Baudrillard

“The individual is no longer an autonomous subject but a terminal of multiple networks.”
—Simulacra and Simulation (1981)

You wanted autonomy? You got algorithms. Baudrillard reminds us that the modern “individual” is a brand in search of market validation. You are free to be whoever you want, provided it fits within platform guidelines and doesn’t disrupt ad revenue.

4. Secularism

The Ideal: Liberation from superstition.
The Reality: We swapped saints for STEMlords and called it even.

Detractor: Charles Taylor

“We are now living in a spiritual wasteland.”
—A Secular Age (2007)

Taylor—perhaps the most polite Canadian apocalypse-whisperer—reminds us that secularism didn’t replace religion with reason; it replaced mystery with malaise. We’re no longer awed, just “motivated.” Everything is explainable, and yet somehow nothing means anything.

5. Progress

The Ideal: History is a forward march toward utopia.
The Reality: History is a meat grinder in a lab coat.

Detractor: Walter Benjamin

“The storm irresistibly propels him into the future to which his back is turned.”
—Theses on the Philosophy of History (1940)

Benjamin’s “angel of history” watches helplessly as the wreckage piles up—colonialism, genocide, climate collapse—all in the name of progress. Every step forward has a cost, but we keep marching, noses in the spreadsheet, ignoring the bodies behind us.

6. Universalism

The Ideal: One humanity, under Reason.
The Reality: Enlightenment values, brought to you by cannon fire and Christian missionaries.

Detractor: Gayatri Chakravorty Spivak

“White men are saving brown women from brown men.”
—Can the Subaltern Speak? (1988)

Universalism was always a bit… French, wasn’t it? Spivak unmasks it as imperialism in drag—exporting “rights” and “freedom” to people who never asked for them, while ignoring the structural violence built into the Enlightenment’s own Enlightened societies.

7. Tolerance

The Ideal: Let a thousand opinions bloom.
The Reality: Tolerance, but only for those who don’t threaten the status quo.

Detractor: Karl Popper

“Unlimited tolerance must lead to the disappearance of tolerance.”
—The Open Society and Its Enemies (1945)

Popper, bless him, thought tolerance needed a firewall. But in practice, “tolerance” has become a smug liberal virtue signalling its own superiority while deplatforming anyone who makes the dinner party uncomfortable. We tolerate all views—except the unseemly ones.

8. Scientific Method

The Ideal: Observe, hypothesise, repeat. Truth shall emerge.
The Reality: Publish or perish. Fund or flounder.

Detractor: Paul Feyerabend

“Science is not one thing, it is many things.”
—Against Method (1975)

Feyerabend called the whole thing a farce. There is no single “method,” just a bureaucratic orthodoxy masquerading as objectivity. Today, science bends to industry, cherry-picks for grants, and buries null results in the backyard. Peer review? More like peer pressure.

9. Anti-Authoritarianism

The Ideal: Smash the throne! Burn the mitre!
The Reality: Bow to the data analytics team.

Detractor: Herbert Marcuse

“Free election of masters does not abolish the masters or the slaves.”
—One-Dimensional Man (1964)

Marcuse skewered the liberal illusion of choice. We may vote, but we do so within a system that already wrote the script. Authority didn’t vanish; it just became procedural, faceless, algorithmic. Bureaucracy is the new monarchy—only with more forms.

10. Education and Encyclopaedism

The Ideal: All knowledge, accessible to all minds.
The Reality: Behind a paywall. Written in impenetrable prose. Moderated by white men with tenure.

Detractor: Ivan Illich

“School is the advertising agency which makes you believe that you need the society as it is.”
—Deschooling Society (1971)

Illich pulls the curtain: education isn’t emancipatory; it’s indoctrinatory. The modern university produces not thinkers but credentialed employees. Encyclopaedias are replaced by Wikipedia, curated by anonymous pedants and revision wars. Truth is editable.

Postscript: Picking through the Rubble

So—has the Enlightenment failed?

Not exactly. It succeeded too literally. It was taken at its word. Its principles, once radical, were rendered banal. It’s not that reason, progress, or rights are inherently doomed—it’s that they were never as pure as advertised. They were always products of their time: male, white, bourgeois, and utterly convinced of their own benevolence.

If there’s a path forward, it’s not to restore Enlightenment values, but to interrogate them—mercilessly, with irony and eyes open.

After all, the problem was never darkness. It was the people with torches who thought they’d found the only path.

Of GenAI, Gatekeepers, and Moral Panic in Minor Key

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I recently had a run-in with opponents of generative artificial intelligence, GenAI for the rest of us. What began as a modest question about feedback mechanisms in writing spiralled swiftly into a fire-and-brimstone sermon on the moral hazards of artificial authorship.

Audio: NotebackLM podcast on this topic.

It started on Reddit, that bastion of civil discourse, in the r/FictionWriting group. I asked, sincerely and succinctly: Is using AI as a pre-alpha reader worthwhile, or is the praise too algorithmically eager to trust?

Rather than respond to the question, the moderators responded with an ultimatum: “Admit to AI-use again and you’ll be banned.” Like any self-respecting heretic, I excommunicated myself.

Some members ranted about how AI might “steal their ideas” – presumably to be repackaged by tech barons and sold back to the masses in Kindle Unlimited drivel. That’s fine, I suppose, if you’re into intellectual solipsism, but what does this paranoid fantasy have to do with my ideas?

This wasn’t a discussion. It was a witch trial. AI wasn’t the threat – difference was. Deviate from the sacred rites of pen-to-paper purity, and you’ll be cast into the outer darkness, where there is weeping and gnashing of syntax.

The underlying problem is prescriptivism – not just linguistic, but moral. And like all moral panic, it has little to do with ethics and everything to do with control.

To borrow the analogy: as with abortion, if you don’t like them, don’t have one. Abortions, one might argue, carry significantly more moral weight than paragraph polishing. Or do they? At what point does a draft become a soul?

We are fast becoming a culture where the tool is the sin, and the sinner the tool.

Image: Exhibit A

The Heuristic Self: On Persona, Identity, and Character

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“Man is least himself when he talks in his own person. Give him a mask, and he will tell you the truth.”
— Oscar Wilde

Identity is an illusion—but a necessary one. It’s a shortcut. A heuristic, evolved not for truth but for coherence. We reduce ourselves and others to fixed traits to preserve continuity—psychological, social, narrative.

Audio: NotebookLM podcast on this topic. (Direct)
https://open.spotify.com/episode/0mMqpb8xblpQP6SK3qcJUD?si=CPv6HZGwToSiIO1JZtbEzw

Audio: NotebookLM podcast on this topic. (Spotify)

But what if continuity is a lie?

In the latest post on RidleyPark.blog, we meet Sarah—a woman who survives by splintering. She has three names, three selves, three economies of interaction. Each persona—Sarah, Stacey, and Pink—fulfils a role. Each protects her in a system that punishes complexity.

And yet, this isn’t fiction. It’s reality intensified.

Identity Is Compression

Cognitive science suggests that we don’t possess a self—we perform one. Our so-called identity is assembled post-hoc from memory, context, and social cues. It’s recursive. It’s inferred.

We are not indivisible atoms of identity. We are bundled routines, personae adapted to setting and audience.

This is not pathology. It’s strategy.

From Performance to Survival

In Needle’s Edge, Sarah doesn’t use aliases to deceive. She uses them to survive contradictions:

  • Stacey is desirable, stable, and profitable—so long as she appears clean and composed.
  • Pink is a consumer, invisible, stripped of glamour but allowed access to the block.
  • Sarah is the residue, the name used by those who once knew her—or still believe they do.

Each persona comes with scripts, limitations, and permissions. Sarah isn’t being dishonest. She’s practicing domain-specific identity. This is no different from how professionals code-switch at work, or how people self-edit on social media.

It’s just more raw. More urgent. Less optional.

The Literary Echo

In character development, we often demand “depth,” by which we mean contradiction. We want to see a character laugh and break. Love and lie. But Sarah shows us that contradiction isn’t depth—it’s baseline reality. Any singular identity would be a narrative failure.

Characters like Sarah expose the poverty of reduction. They resist archetype. They remind us that fiction succeeds when it reflects the multiple, the shifting, the incompatible—which is to say, the real.

What Else Might We Say?

  • That authenticity is a myth: “Just be yourself” presumes you know which self to be.
  • That moral judgment often stems from a failure to see multiple selves in others.
  • That trauma survivors often fracture not because they’re broken, but because fracturing is adaptive.
  • That in a capitalist framework, the ability to fragment and role-play becomes a survival advantage.
  • That fiction is one of the few spaces where we can explore multiple selves without collapse.

The Missing Link

For a concrete, narrative reflection of these ideas, this post on RidleyPark.blog explores how one woman carries three selves to survive three worlds—and what it costs her.

Jesus Wept, Then He Kicked Bezos in the Bollocks

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There’s a curious thing about belief: it seems to inoculate people against behaving as though they believe a single bloody word of it.

Audio: NotebookLM podcast on this topic.

Case in point: Jesus. Supposed son of God, sandal-wearing socialist, friend of lepers, hookers, and the unhoused. A man who — by all scriptural accounts — didn’t just tolerate the downtrodden, but made them his preferred company. He fed the hungry, flipped off the wealthy (quite literally, if we’re being honest about the temple tantrum), and had the gall to suggest that a rich man getting into heaven was about as likely as Jeff Bezos squeezing himself through the eye of a needle. (Good luck with that, Jeffrey — maybe try Ozempic?)

And yet, here we are, two millennia later, and who is doing the persecuting? Who’s clutching their pearls over trans people, sex workers, immigrants, and the poor daring to exist in public? The self-proclaimed followers of this same Jesus.

You see it everywhere. In the subway, on billboards, on bumper stickers: “What would Jesus do?” Mate, we already know what he did do — and it wasn’t vote Tory, bankroll megachurches, or ignore houseless veterans while building another golden tabernacle to white suburban comfort.

No, the real issue isn’t Jesus. It’s his fan club.

They quote scripture like it’s seasoning, sprinkle it on whichever regressive policy or hateful platform suits the day, and ignore the core premise entirely: radical love. Redistribution. Justice. The inversion of power.

Because let’s face it: if Christians actually behaved like Christ, capitalism would implode by Tuesday. The entire premise of American exceptionalism (and British austerity, while we’re at it) would crumble under the weight of its own hypocrisy. And the boot would finally be lifted from the necks of those it’s been pressing down for centuries.

But they won’t. Because belief isn’t about behaviour. It’s about performance. It’s about signalling moral superiority while denying material compassion. It’s about tithing for a Tesla and preaching abstinence from a megachurch pulpit built with sweatshop money.

And here’s the kicker — I don’t believe in gods. I’m not here to convert anyone to the cult of sandal-clad socialism. But if you do believe in Jesus, shouldn’t you at least try acting like him?

The sad truth? We’ve built entire societies on the backs of myths we refuse to embody. We have the tools — the stories, the morals, the examples — but we’re too bloody enamoured with hierarchy to follow through. If there are no gods, then it’s us. We are the ones who must act. No sky-daddy is coming to fix this for you.

You wear the cross. You quote the book. You claim the faith.

So go ahead. Prove it.

Feed someone. Befriend a sex worker. House the homeless. Redistribute the damn wealth.

Or stop pretending you’re anything but the Pharisees he warned us about.

The Cult of Officer Safety: How SCOTUS Legalised Fear

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In the great American theatre of liberty, there’s one character whose neuroses we all must cater to: the police officer. Not the civil servant. Not the trained professional. No, the trembling bundle of nerves with a badge and a gun. According to the United States Supreme Court, this anxious figure is so vulnerable that the Constitution itself must bend to accommodate his fear. I’m not sure I have less respect for these people than for most other professions.

Audio: NotebookLM podcast on this topic.

Let’s review.

In Pennsylvania v. Mimms (1977), the Court held that police can order a driver out of their vehicle during any lawful traffic stop—no suspicion, no cause, just vibes. Why? Because the officer might get nervous otherwise.

Fast-forward to Maryland v. Wilson (1997), and that same logic is extended to passengers. That’s right: even if you’re just catching a ride, you too can be ordered out and subject to scrutiny because, well, a cop might be spooked.

This isn’t law enforcement. It’s emotional support with a firearm.

The rationale? “Officer safety.” A phrase so overused it may as well be stamped on every judge’s gavel and stitched into every uniform. Forget that you’re a citizen with rights; forget that the Fourth Amendment was intended to restrain arbitrary power. If your mere presence makes Officer Skittish feel a bit antsy, the law now permits him to act like he’s clearing a war zone.

It’s worth asking – gently, of course, so as not to alarm anyone in uniform – why exactly we entrust our most coercive state powers to individuals apparently one errant movement away from fight-or-flight mode?

Rather than raising the bar for police conduct, these rulings lower the bar for constitutional protections. Rather than requiring police to be calm, competent, and capable under pressure, the Court concedes that they’re none of those things and therefore need extra authority to compensate.

We’ve effectively legalised cowardice.

So here’s a radical suggestion: What if “officer safety” wasn’t a get-out-of-liberty-free card? What if we demanded emotional resilience and psychological stability before issuing guns and power? What if, instead of warping the law around the most paranoid members of the force, we removed them from the force?

But no. Instead, we get jurisprudence that treats every routine traffic stop like a potential ambush. And to ensure our jittery guardian gets home safe, you, dear citizen, will be the one legally disarmed.

So buckle up – because your rights don’t mean much when the man with the badge is afraid of his own shadow.

★★★★★ Notes from the Undiagnosed

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A Love Letter to Inertia, Spite, and Self-Sabotage

Dostoevsky’s Notes from Underground is less a novel and more a spiritual colonoscopy — invasive, squirm-inducing, and uncomfortably revealing. The narrator? A prickly, obsessive proto-incel with a superiority complex and the emotional range of a trapped mole. But good god, he’s brilliant.

Audio: NotebookLM podcast on this topic.

The first half is all grandiose spleen-venting — a scorched-earth takedown of reason, utopia, and the basic idea that people want what’s good for them. The second half, though, is where the magic happens: watch a man humiliate himself in real time and then monologue about it like it’s a TED Talk. By the time he’s insulting Liza while simultaneously begging her to save him, you don’t know whether to laugh, cry, or throw the book across the room. I did all three.

If you’ve read Tolstoy’s The Death of Ivan Ilych, you’ll see the contrast. Tolstoy’s man realises too late that his “good life” was a sham; Dostoevsky’s never even gets that far. He knows from the start, and that’s the tragedy. The one dies of repression; the other lives by gnawing on his own leg.

I’ve cross-posted a longer treatment on Ridley Park’s Blog.

Notes from the Underground

Jordan Peterson: Derivative, Disingenuous, and (Hopefully) Done

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I don’t like most of Jordan Peterson’s positions. There – I’ve said it. The man, once ubiquitous, seems to have faded into the woodwork, though no doubt his disciples still cling to his every word as if he were a modern-day oracle. But recently, I caught a clip of him online, and it dredged up the same bad taste, like stumbling upon an old, forgotten sandwich at the back of the fridge.

Audio: NotebookLM podcast on this topic

Let’s be clear. My distaste for Peterson isn’t rooted in petty animosity. It’s because his material is, in my view, derivative and wrong. And by wrong, I mean I disagree with him – a subtle distinction, but an important one. There’s nothing inherently shameful about being derivative. We all are, to some extent. No thinker sprouts fully-formed from the head of Zeus. The issue is when you’re derivative and act as if you’ve just split the atom of human insight.

Peterson tips his hat to Nietzsche – fair enough – but buries his far greater debt to Jung under layers of self-mythologising. He parades his ideas before audiences, many of whom lack the background to spot the patchwork, and gaslights them into believing they’re witnessing originality. They’re not. They’re witnessing a remixed greatest-hits album, passed off as a debut.

Image: Gratuitous, mean-spirited meme.

Now, I get it. My ideas, too, are derivative. Sometimes it’s coincidence – great minds and all that – but when I trace the thread back to its source, I acknowledge it. Nietzsche? Subjectivity of morality. Foucault? Power dynamics. Wittgenstein? The insufficiency of language. I owe debts to many more: Galen Strawson, Richard Rorty, Raymond Geuss – the list goes on, and I’d gladly share my ledger. But Peterson? The man behaves as though he invented introspection.

And when I say I disagree, let’s not confuse that with some claim to divine epistemic certainty. I don’t mean he’s objectively wrong (whatever that means in the grand circus of philosophy). I mean, I disagree. If I did, well, we wouldn’t be having this conversation, would we? That’s the tragicomedy of epistemology: so many positions, so little consensus.

But here’s where my patience truly snaps: Peterson’s prescriptivism. His eagerness to spew what I see as bad ideology dressed up as universal truth. Take his stance on moral objectivism—possibly his most egregious sin. He peddles this as if morality were some Platonic form, gleaming and immutable, rather than what it is: a human construct, riddled with contingency and contradiction.

And let’s not even get started on his historical and philosophical cherry-picking. His commentary on postmodern thought alone is a masterclass in either wilful misreading or, more likely, not reading at all. Straw men abound. Bogeymen are conjured, propped up, and ritually slaughtered to rapturous applause. It’s intellectually lazy and, frankly, beneath someone of his ostensible stature.

I can only hope we’ve seen the last of this man in the public sphere. And if not? Well, may he at least reform his ways—though I shan’t be holding my breath.

Language and Generative AI: A Journey through Midjourney

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I am not a fan of Midjourney v7. I prefer v6.1. And I want to write about the correspondence of language, per my Language Insufficiency Hypothesis.

Let’s start with the language aspect. Notice how distant the renders are from the intent of the prompt.

This is my initial prompt. I used it about a year ago to generate the cover image with v6.1, but I wanted to see how it renders in v7. Let’s take a trip all the way back to the beginning. 

cinematic, tight shot, photoRealistic light and shadow, exquisite details, delicate features, emaciated sensual female vampire waif with vampire fangs, many tattoos, wearing crucifix necklace, gazes into mirror, a beam of moonlight shines on her face in dark mausoleum interior, toward camera, facing camera, black mascara, long dark purple hair , Kodak Portra 400 with a Canon EOS R5
Image: Midjourney v6.1 render set (from about a year ago)

As you can see, these renders are somewhat lacking in photorealism, but the “sensual” term in the prompt was not blocked.

Midjourney v7

Initially, I encountered a hiccup. After a couple of rejections on the grounds of morality, I removed the word ‘sensual’ and received the output. All of the output uses this prompt absent the sensual term.

As mentioned, I have generated several images (including the cover image) with this prompt, but Midjourney is inconsistent in its censorship gatekeeping.

Image: Midjourney v7 render set

Notice that 3 of the 4 renders in the v7 set don’t even have a mirror. The top right one does, but it’s not evident that she’s a vampire. In fact, I could say that any of these are vampiresses, but perhaps that’s what they want you to believe. In place of a necklace, the lower right wokan sports a cross tattoo.

Midjourney v6.1

Image: Midjourney v6.1 render set

Again, these renders don’t appear to be vampires. The one on the lower left does appear to have snake-like fangs, so I guess I’ll give partial credit.

My next attempt was interrupted by this message.

It rendered something that might violate community guidelines. The funny thing is that one can watch the image generate in process. It only takes one “offensive” image to disqualify the whole batch.

Midjourney v6

Image: Midjourney v6 render set

Yet again, not a vampire to be found. Notice the reflection in the lower left image. Perhaps vampire reflections just behave differently.

Midjourney 5.2

Image: Midjourney v5.2 render set

Midjourney v5.2 was a crapshoot. Somehow, I got vampire lips (?), a Wiccan, a decrepit Snape from Harry Potter lore, and Iron Maiden’s Eddy reading a book. It’s something. I’m sensing gender dysphoria. Dare I go back further?

Midjourney v5.1

Image: Midjourney v5.1 render set

It gets worse. No comments necessary. Let’s turn back the clocks even more.

Midjourney v5

Image: Midjourney v5 render set

To be fair, these all do have occult undertones, but they are weak on vampireness.

Midjourney v4

Image: Midjourney v4 render set

To be fair, the render quality isn’t as bad as I expected, but it still falls short. There’s further back to travel.

Midjourney v3

Image: Midjourney v3 render set

Some configuration parameters no longer exist. Still, I persist for the sake of art and science at the cost of time and ecology.

As much as I complain – and I complain a lot – this is how far we’ve come. As I recall, this is when I hopped onto the Midjourney bandwagon. There’s still more depth to plumb. I have no idea how much of the prompt is simply ignored at this point.

Midjourney v2

Image: Midjourney v2 render set

What the hell is this? 🤔🤣 But I’m not done yet.

Midjourney v1

Image: Midjourney v1 render set

The damned grandpappy of them all. Apparently, colour hadn’t been invented yet. You can’t tell by these thumbnails, but the resolution on these early versions approaches that of a postage stamp.

Midjourney Niji 3

Image: Midjourney Niji 3 render set

I had forgotten about the Niji models from back in the day. There were 3 versions. I don’t recall where this slotted into the chronology. Obviously, not down here. I’ve only rendered the newest one. I think this was used primarily for anime outputs, but I might be mistaken.

Bones Content 1: Video

Video: Midjourney Render of Purported Vampiress

This is a video render of the same prompt used on this page.

Bonus Content 2: Midjourney v6.1 Content from 34 weeks ago

Same prompt.

Image: Midjourney v6.1 render set (several passes)

The upper left image reminds me of Kirsten Dunst. Again, notice the female breasts, highlighting Midjourney’s censorial schizophrenia.

The Enlightenment Sleight of Hand

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How Reason Inherited God’s Metaphysics.

The Enlightenment, we are told, was the age of Reason. A radiant exorcism of superstition. Out went God. Out went angels, miracles, saints, indulgences. All that frothy medieval sentiment was swept aside by a brave new world of logic, science, and progress. Or so the story goes.

Audio: NotebookLM podcast on this topic.

But look closer, and you’ll find that Reason didn’t kill God—it absorbed Him. The Enlightenment didn’t abandon metaphysics. It merely privatised it.

From Confessional to Courtroom

We like to imagine that the Enlightenment was a clean break from theology. But really, it was a semantic shell game. The soul was rebranded as the self. Sin became crime. Divine judgement was outsourced to the state.

We stopped praying for salvation and started pleading not guilty.

The entire judicial apparatus—mens rea, culpability, desert, retribution—is built on theological scaffolding. The only thing missing is a sermon and a psalm.

Where theology had the guilty soul, Enlightenment law invented the guilty mind—mens rea—a notion so nebulous it requires clairvoyant jurors to divine intention from action. And where the Church offered Hell, the state offers prison. It’s the same moral ritual, just better lit.

Galen Strawson and the Death of Moral Responsibility

Enter Galen Strawson, that glowering spectre at the feast of moral philosophy. His Basic Argument is elegantly devastating:

  1. You do what you do because of the way you are.
  2. You can’t be ultimately responsible for the way you are.
  3. Therefore, you can’t be ultimately responsible for what you do.

Unless you are causa sui—the cause of yourself, an unmoved mover in Calvin Klein—you cannot be held truly responsible. Free will collapses, moral responsibility evaporates, and retributive justice is exposed as epistemological theatre.

In this light, our whole legal structure is little more than rebranded divine vengeance. A vestigial organ from our theocratic past, now enforced by cops instead of clerics.

The Modern State: A Haunted House

What we have, then, is a society that has denied the gods but kept their moral logic. We tossed out theology, but we held onto metaphysical concepts like intent, desert, and blame—concepts that do not survive contact with determinism.

We are living in the afterglow of divine judgement, pretending it’s sunlight.

Nietzsche saw it coming, of course. He warned that killing God would plunge us into existential darkness unless we had the courage to also kill the values propped up by His corpse. We did the first bit. We’re still bottling it on the second.

If Not Retribution, Then What?

Let’s be clear: no one’s suggesting we stop responding to harm. But responses should be grounded in outcomes, not outrage.

Containment, not condemnation.

Prevention, not penance.

Recalibration, not revenge.

We don’t need “justice” in the retributive sense. We need functional ethics, rooted in compassion and consequence, not in Bronze Age morality clumsily duct-taped to Enlightenment reason.

The Risk of Letting Go

Of course, this is terrifying. The current system gives us moral closure. A verdict. A villain. A vanishing point for our collective discomfort.

Abandoning retribution means giving that up. It means accepting that there are no true villains—only configurations of causes. That punishment is often revenge in drag. That morality itself might be a control mechanism, not a universal truth.

But if we’re serious about living in a post-theological age, we must stop playing dress-up with divine concepts. The Enlightenment didn’t finish the job. It changed the costumes, kept the plot, and called it civilisation.

It’s time we staged a rewrite.