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Articles

How to protect yourself against ‘fake news’

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February 1, 2018

Note: This is the second article in a series on how should Christians think about ‘the news.’ You can find part one here.

Fake news—the term—seems to be everywhere these days. The phrase has become so ubiquitous that world leaders are even using it.

From December 2016 to July 2017, President Trump used the term fake news 66 times on his Twitter feed. And Pope Francis said the first fake news is found in the book of Genesis, when the “crafty serpent” tempted the woman “by pretending to be her friend,” to eat from the tree of knowledge of good and evil. In a recent speech titled “The truth will set you free’ (Jn 8:32). Fake news and journalism for peace,” the pontiff called on Catholics to denounce “snake-tactics” employed by fake news writers who can “strike at any time.”

Some people are even considering fake news justification for violence. Earlier this month a Michigan man was arrested by the FBI after allegedly threatening to shoot and kill employees at CNN. “Fake news,” the man told a CNN operator. “I'm coming to gun you all down.”

Almost everyone in America agrees fake news is a problem. A new study by Gallup and the Knight Foundation found that 73 percent of Americans say the spread of inaccurate information on the internet is a major problem with news coverage today, more than any other potential type of news bias. But there is less agreement on what the term means. A majority of Americans believe people knowingly portraying false information as if it were true “always” constitutes fake news. Yet 40 percent of Republicans say accurate news stories that cast a politician or political group in a negative light should “always” be considered fake news.

The reason fake news has become so common is there is a strong demand for fake news.

Because there is no agreement on the meaning let me offer my own definition.

How to understand fake news

Thirteen years ago the philosopher Harry Frankfurt wrote an influential essay called “On [BS]” (I’ll refrain from posting the full scatological title) in which he posits that “BS” is speech intended to persuade without regard for truth. As Wikipedia summarizes his view, “The liar cares about the truth and attempts to hide it; the [BSer] doesn't care if what they say is true or false, but rather only cares whether or not their listener is persuaded.”

Fake news is a particular form of Frankfurt’s BS: information about current events that is distributed as news but has no concern for the truth; its purpose is only to motivate a particular form of acceptable thought.

The reason fake news has become so common is there is a strong demand for fake news. It isn’t the “fake news” of those we disagree with that we should be worried about but the news from those on “our side.” Many of us want at least a small portion of fake news in our media diet because we want to have our opinions confirmed, not challenged (40 percent of Republicans tacitly admit that in the Gallup/Knight survey).

We tend to think the problem with news outlets and media consumers is that they are “biased.” This is rather facile understanding of what is really going on (as we’ll consider in a future article). Instead, we should think of the media environment (including our place in it) as being everywhere influenced by motivated reasoning.

The motivation behind fake news

Motivated reasoning, as Dan Kahan explains, refers to the unconscious tendency of individuals to fit their processing of information to conclusions that suit some end or goal. Kahan provides a classic example:

In the 1950s, psychologists asked experimental subjects, students from two Ivy League colleges, to watch a film that featured a set of controversial officiating calls made during a football game between teams from their respective schools. The students from each school were more likely to see the referees’ calls as correct when it favored their school than when it favored their rival. The researchers concluded that the emotional stake the students had in affirming their loyalty to their respective institutions shaped what they saw on the tape.

The end or goal (wanting their team to win) motivated the reasoning process in a way that directed their mental operations (in this case, sensory perceptions) to find what they wanted to come to a specific conclusion—even if their interpretation didn’t match reality. Sound familiar?

Commitment to truth as protection against fake news

We all want to believe, especially when it comes to politics, that our preferred ideas, policies, and politicians are so obviously superior as to be above reproach. But for Christians, the priority must always be the truth. Truth must even take precedence over our political objectives. As Francis Schaeffer once wrote, “Christian values . . . cannot be accepted as a superior utilitarianism, just as a means to an end. The biblical message is truth and it demands a commitment to truth.”

Here’s a simple exercise to determine how protected you are from fake news. Over the next few days set aside all conceptions about the motives of the news industry and focus solely on your own reaction. Whenever you encounter a specific news item think about your reaction to the news. Do you want it to be true or false? Are you more inclined to believe the news (or its source) if you want it to be true or disbelieve it if you want it to be false? How is motivated reasoning affecting what agendas you accept from the news industry?

 You might be surprised by what you find. But once you know the truth, the truth will set you free—free from the allure of fake news.

Joe Carter

Joe Carter is the author of The Life and Faith Field Guide for Parents, the editor of the NIV Lifehacks Bible, and the co-author of How to Argue Like Jesus: Learning Persuasion from History’s Greatest Communicator. He also serves as an executive pastor at the McLean Bible Church Arlington location in Arlington, Virginia. Read More

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24