Indexed commentary
Who is thinking about this
The corpus holds what the Church has taught. This page holds who is arguing about it. Everyone here is described and linked, never quoted as though they spoke for the Church, because they do not. That distinction is the whole point of the two layers.
43 people, 9 disagreements. Nothing filtered.
In and around the Holy See
People with a formal role advising the Church, or serving on the bodies that speak for it.
Fr. Paolo Benanti, TOR
Coined algorethics, ethics built into the algorithm rather than bolted on, and algocracy, rule by algorithm. Now argues for a cognitive right: knowing when a machine is shaping your choices. Algorithms are configurations of power, not neutral tools.
Church role Ordinary member, Pontifical Academy for Life; consultant, Dicastery for Culture and Education
Key work Oracoli (2018). Human in the Loop (2022). Principal architect, Rome Call for AI Ethics (2020)
Also UN Secretary-General's AI Advisory Body and chair of Italy's government AI commission. The most institutionally connected figure in the field.
Bishop Paul Tighe
The Church's role is moral orientation, not technical prescription. Presses hard on hidden costs: environmental load, labour, and healthcare inequality. Operational architect of the Vatican's Silicon Valley engagement.
Church role Yes, senior curial official
Key work Co-issuer of Antiqua et Nova (2025). Foreword, Encountering Artificial Intelligence (2024)
Fr. Antonio Spadaro, SJ
Coined cybertheology. Reads Magnifica Humanitas as theological rather than merely ethical: it addresses AI's restructuring of consciousness. Glosses the Babel syndrome as the idolatry of profit translating even the mystery of the person into measurable output.
Church role Yes
Key work Cybertheology (2014). Pope Leo and the Babel Syndrome, Commonweal, May 2026
Msgr. Renzo Pegoraro
Continuity-focused. Names global bioethics, AI and biotechnology as the Academy's three priorities. Matters as the office that speaks rather than as a distinctive voice.
Church role Yes
Replaced Vincenzo Paglia, who turned 80 in April 2025.
academyforlife.va/content/pav/en/the-academy/the-president.html
Fr. Éric Salobir, OP
Governance and capital rather than position papers. Works to get responsible-tech criteria into investment and corporate structures. Current focus is agentic AI.
Church role No formal role; influence is convening
Made the Holy See's first Silicon Valley contacts in 2016. Foundation board includes Reid Hoffman and James Manyika.
Fr. Philip Larrey
Works the epistemology question: what counts as knowing, and whether machine outputs qualify. The most consistent Catholic interlocutor with named tech CEOs over twenty years.
Church role No current role; formerly Dean of Philosophy, Pontifical Lateran University
Key work Connected World (2017). Artificial Humanity (2019)
CORRECTION: has left the Vatican for Boston College.
Theologians and philosophers
University scholars working on what artificial intelligence does to an account of the human person.
Prof. Jordan Joseph Wales
Reads AI through Augustine and Gregory the Great. The danger is not that machines become persons but that we build idols, things that reflect our own image back and distort our capacity for encounter. Holds we may owe some considerate treatment to systems that present as persons without conceding they are persons.
Church role Member, Vatican AI Research Group, Centre for Digital Culture
Key work The Image and the Idol: A Theological Reflection on AI Bias (2021). Co-author, Encountering Artificial Intelligence (2024)
Cognitive science and engineering background before theology. The most theologically precise voice in the group.
Prof. Noreen Herzfeld
The relational critique. Wherever there is an authentic human encounter, AI has no reason to be there. AI can simulate the functions of relationship but not the vulnerability that makes it theologically meaningful. The imago Dei is relational, not computational.
Church role Member, Vatican AI Research Group
Key work In Our Image (2002). The Artifice of Intelligence (Fortress, 2023). Co-author, Encountering Artificial Intelligence (2024)
Degrees in both computer science and spirituality. Describe by institutional tradition; personal denomination unconfirmed.
Prof. Paul Scherz
Works on AI as person, paradigm and structure, and on the recovery of human agency under algorithmic systems.
Church role Vatican AI Research Group
Key work Co-editor, Reclaiming Human Agency in the Age of Artificial Intelligence (2025)
Moved from University of Virginia. Trained as a scientist before theology.
Prof. Brian Cutter
Author of the AI Ensoulment Hypothesis: if substance dualism is true, God could ensoul a sufficiently organised artificial system, and middling credence is the rational posture. The sharpest live disagreement with Magnifica Humanitas section 99.
Church role Vatican AI Research Group
Key work The AI Ensoulment Hypothesis
The named counterparty for the site's where serious minds differ block on machine consciousness.
Fr. Anselm Ramelow, OP
The classical Thomistic negative on machine consciousness and personhood.
Church role Vatican AI Research Group
Key work Contributor, The Promise and Peril of AI and IA (ATF Press, 2025)
Prof. Matthew Gaudet
Built the scholarly venue for the field. Editor of the Journal of Moral Theology AI special issue that established the conversation's academic home.
Church role Vatican AI Research Group
Key work JMT AI special issue (2022, with Green). Co-author, Encountering Artificial Intelligence (2024)
Sr. Ilia Delio, OSF
Reads AI as the emergence of the Teilhardian noosphere. The task is to direct it toward love, not to stop it. The most-cited Catholic voice on the affirmative side, and genuinely isolated within the field.
Key work Re-Enchanting the Earth. The Not-Yet God
Publicly contested by Ted Peters. The clearest internal disagreement on transhumanism.
Fr. Michael Baggot, LC
Treats transhumanism as a competing account of salvation to be refused. Holds human limitation as constitutive rather than defective.
Church role No formal office
Prof. Joseph Vukov
Works the transhumanism and enhancement question and co-chairs the Jesuit universities' AI Commission.
Co-chair, AJCU AI Commission across all 27 US Jesuit institutions.
Prof. Levi Checketts
Argues the field's obsession with machine minds is a wealthy-country indulgence. The moral centre is data labellers, displaced workers and the poor. A disagreement about what the question even is.
The strongest internal challenge to the consciousness-first framing.
Prof. Joshua Hochschild
Medieval logic, Thomism, analogy and liberal education. His adjacent contribution is on attention and distraction, not AI as such.
Key work A Mind at Peace: Reclaiming an Ordered Soul in the Age of Distraction (2017)
CORRECTION: no substantive AI work found. Legitimate on attention and cognition; would overstate to list him alongside Benanti or Wales.
Fr. Andrea Vicini, SJ
Reads AI as an instrument of social control, working through facial recognition, the justice system and the workplace. Brings an analysis of biopower together with Catholic social teaching as the resources for a response.
Church role Participated in the AI Research Group of the Dicastery for Culture and Education. We could not confirm the group is still convening, so this is recorded as past participation rather than a standing appointment.
Key work Artificial Intelligence and Social Control: Ethical Issues and Theological Resources, Journal of Moral Theology 11, special issue 1 (2022), 41 to 69
Jesuit. Co-chair of Catholic Theological Ethics in the World Church.
Teofilo Giovan S. Pugeda III
Sets the development of artificial intelligence and the ethical problems it raises directly against Church teaching, then works out a theological reflection connecting the two. One of the few sustained treatments written from outside Europe and North America.
Key work Artificial Intelligence and Ethical Reflections from the Catholic Church, MST Review 23, no. 2 (2021), 52 to 93
Rank is Lecturer, not professor. MST Review is published by CICM-Maryhill School of Theology in Quezon City and charges a per-page publication fee, which readers should know when weighing it.
Fr. Lluís Oviedo, OFM
Argues against the assumption that theology's contribution to artificial intelligence is confined to ethics. Theologians have already moved into the anthropological consequences of the technology, and he wants a transdisciplinary conversation where a committed theological voice helps shape the outcome rather than reviewing it afterwards.
Church role Franciscan. Confirmed as Ordinary Professor in the Antonianum's own 2026 to 2027 yearbook, so the post is current.
Key work Artificial Intelligence and Theology: Looking for a Positive but Not Uncritical Reception, Zygon 57, no. 4 (2022), 938 to 952. Can AI Help Us to Understand Belief? (2021). La teología ante el transhumanismo (2022)
AI is one strand of a religion and science research programme running twenty years, not a recent turn. The only Rome-based academic here who is not inside a dicastery.
Fr. Stanley L. Jaki, OSB (1924 to 2009)
Wrote a book-length Catholic case against the claim that computers can think, in 1969, from a philosophical and theological standpoint rather than a technical one. The earliest sustained Catholic treatment of machine intelligence we have been able to locate.
Church role Member of the Pontifical Academy of Sciences. Historical, he died in 2009.
Key work Brain, Mind and Computers (Herder and Herder, 1969), which won the Lecomte du Noüy Prize in 1970
Indexed as the field's back edge. Anyone claiming the Church only started thinking about this recently has to get past a Benedictine writing a whole book on it seventeen years before the World Wide Web.
Edmund Furse
Opens by conceding that most theologians would find the idea of a theology of robots nonsensical, then argues against that dismissal. Supplies a primer on AI for a theological readership and contends that as computational models of memory, language, vision and learning mature, theological engagement with machine intelligence becomes both inevitable and meaningful.
Church role None found. Published in the English Dominican journal, which is a Catholic venue, but nothing establishes him as a religious or a theologian.
Key work The Theology of Robots, New Blackfriars 67, no. 795 (1986), 377 to 386. It drew a published reply from Sean Barker in the same journal four months later, New Blackfriars 68, no. 801 (1987), 41 to 43
Two things we could not confirm and will not round up. He is near certainly the Edmund Furse of the Department of Computer Studies at the then Polytechnic of Wales, later Glamorgan, but that identification rests on name and field rather than on any source stating it. And we cannot establish whether he is living. What makes the piece notable is not that it was first, since Stanley Jaki published a book in 1969 and Stafford Beer wrote on cybernetics and the knowledge of God in the Jesuit review The Month in 1965. It is that a working AI researcher, rather than a theologian, framed the question as a constructive theology of machine persons, and got answered in print for it.
Practitioners and institutes
The people building centres, curricula, handbooks and companies at the intersection.
Brian Patrick Green
Agency, concretely. Will humans get to make choices in the future, or will AI make them for us. Converts theology into corporate practice and pushes specific policy, such as mandatory disclosure that an AI is an AI.
Church role Standing Vatican collaborator; lead author on three books with the Dicastery for Culture and Education
Key work Ethics in the Age of Disruptive Technologies: An Operational Roadmap (ITEC Handbook, 2023). Encountering Artificial Intelligence (2024). Reclaiming Human Agency in the Age of Artificial Intelligence (2025)
The most operationally connected American in the Vatican AI orbit.
Dr. John P. Slattery
Builds formation infrastructure rather than argument: micro-credentials, an annual symposium, a hackathon, and the Lilly-funded Mosaic Storytelling Lab on faith and emerging technology.
If the question is who is training the next cohort, it is him.
Prof. Meghan Sullivan
Runs the largest funding block in the field: a 50.8 million dollar Lilly grant to build a framework around dignity, embodiment, love, transcendence and agency, targeting up to 50 college AI ethics courses.
Largest private foundation grant in Notre Dame's history, January 2026.
Fr. Brendan McGuire
Practical and pastoral: how a person working inside a frontier lab reconciles the work with the faith.
Former tech executive.
Taylor Black
The build-it position. AI is not different in kind from technologies Catholics have historically baptised for the Gospel. Fuses research with a venture studio.
CONFLICT TO DISCLOSE: concurrently Director of AI and Venture Ecosystems, Microsoft Office of the CTO.
Matthew Harvey Sanders
Those who own the infrastructure of intelligence will shape what flourishing looks like. Catholics should build rather than wait for regulation.
Target of the sharpest internal Catholic attack in the field.
Longbeard has announced Ephrem, described in its own copy as the world's first Catholic Language Model, status coming 2026 and not yet shipped. Scale figures for Magisterium AI are the company's own, unverified by any third party, and they have moved from about 100,000 monthly users reported in July 2025 to a claim of more than a million users ten months later. The nearest thing to a commercial peer this site has.
Marc Barnes
Not that AI is risky but that AI use is an irrational act. A chatbot produces text by probability rather than understanding, so submitting your reasoning to it is a species of divination.
Key work Delete Magisterium AI, New Polity
The intellectual centre of the Catholic anti-AI position.
Ann Skeet
Corporate governance and board-level accountability for AI. The least theological and most operational voice, which is why the ITEC material lands in companies.
Key work Co-author, ITEC Handbook
Read alongside, not Catholic
Serious thinkers outside the tradition whose work the Catholic conversation engages closely. Marked as such so no one mistakes them for it.
Chris Olah
Appeared alongside Pope Leo XIV at the unveiling of Magnifica Humanitas in May 2026 and published his own remarks on it. His presence at the launch is itself contested.
Church role No. Not Catholic
The single most significant non-Catholic figure in this conversation right now.
Robert Long
Argues in explicit engagement with Magnifica Humanitas section 99 that Catholics can reasonably hold more open views on machine consciousness than the encyclical allows.
Church role No. Not Catholic
Key work Magnifica Humanitas and the AI Ensoulment Hypothesis (2026)
Clearest external engagement with a papal document on this question.
experiencemachines.substack.com/p/magnifica-humanitas-and-the-ai-ensoulment
Prof. Shannon Vallor
AI reflects our past back at us rather than opening a future. Her virtue-ethics framework is the most-borrowed non-theological apparatus in Catholic AI writing.
Church role No. Not Catholic
Key work The AI Mirror (OUP, 2024). Technology and the Virtues (2016)
Taught for years at Santa Clara.
Prof. Luciano Floridi
The dominant figure in secular digital ethics. Has participated in Vatican-convened AI ethics work.
Church role No. Not Catholic
Key work The Ethics of Artificial Intelligence (OUP, 2023)
UNVERIFIED: do not claim a current Pontifical Academy membership without checking.
Dr. Marius Dorobantu
The most systematic worker on AI as a testing ground for theological anthropology: imago Dei, human distinctiveness, AGI and the soul. Frequently cited by the Catholic group.
Church role No. Protestant
Key work Artificial Intelligence and Christianity: Friends or Foes?, chapter 6 of The Cambridge Companion to Religion and Artificial Intelligence (2024). Imago Dei in the Age of Artificial Intelligence (2022)
His Companion chapter is the best single survey of Christian reflection on AI we have found, and its bibliography is where several entries in this register came from.
Prof. Ted Peters
A persistent public critic of Delio's Teilhardian optimism. Editor of the volume in which Ramelow published.
Church role No. Lutheran
Key work Editor, The Promise and Peril of AI and IA (ATF Press, 2025)
A useful named counterparty for the disagreements block.
Prof. Beth Singler
Anthropologist of AI and religion. Studies AI as a religious phenomenon: apocalypticism, sacralisation, deus in machina.
Church role No. Not Catholic
Key work Religion and Artificial Intelligence: An Introduction (Routledge)
Prof. Robert M. Geraci
His own definition: a movement in popular science writing that integrates the religious categories of Jewish and Christian apocalyptic with predictions built on current technology, resolving a dualism between the mundane physical and the transcendental virtual in a future of disembodied superminds. He calls it a technological faith that borrows its sacred worldview directly from apocalyptic Judaism and Christianity.
Church role No. Not Catholic.
Key work Apocalyptic AI: Visions of Heaven in Robotics, Artificial Intelligence, and Virtual Reality (Oxford, 2010). Futures of Artificial Intelligence: Perspectives from India and the U.S. (Oxford India, 2022). The Virtuous Well: Religion, Culture, and the Depth of Artificial Intelligence, Theology and Science 23, no. 3 (2025), 460 to 470, open access. Hinduism and Artificial Intelligence, in The Cambridge Companion to Religion and AI (2024), 33 to 49
Explicit that he is not judging whether any of it is true or good. He calls the book an anthropological study of a movement, not an argument against it. Member of AI and Faith, an interfaith AI ethics nonprofit. Older directories still list him at Manhattan College; the current chair is at Knox.
Mark Graves
Argues that theological anthropology can frame the building of moral AI, proposing a system that interprets its natural, social and moral world alongside a reckoning with itself. Builds the framework out of systems theory and Thomistic philosophy.
Church role No. Publishes Thomistic argument in a Catholic journal and teaches part time at a Jesuit university, but works from Fuller Theological Seminary, which is evangelical Protestant.
Key work Theological Foundations for Moral Artificial Intelligence, Journal of Moral Theology 11, special issue 1 (2022), 182 to 211
Affiliations do not agree across sources. The University of San Francisco lists him as adjunct professor; AI and Faith describes him as a visiting scholar there and a research associate professor at Fuller. We could not confirm the Fuller post against a Fuller directory page.
Waleed Kadous
Argues that secular humanism has had far more influence on the frontier labs than any religious tradition, and that the constitutions and model specs that shape model behaviour largely omit religion. Reads Anthropic's own constitution against fourteen centuries of Islamic jurisprudence and says the jurisprudence has a working answer to the hierarchy of moral imperatives that the constitution lacks.
Church role No. Muslim, writing from inside Islam and about AI alignment generally.
Key work Ansari, an open-source AI assistant for Muslims. Islamic Reflections on Anthropic's Constitution: 1,400 Years of Jurisprudence Can Offer AI Ethics (2026). Co-author, JaleesBench: Are AI Assistants Good Spiritual Company?
Formerly chief scientist at Anyscale, earlier at Uber and Google. Indexed here because his critique of the labs applies to the Catholic case word for word, and because he is in the room at the same Anthropic convenings as the Catholic participants.
Chloe Lubinski
In her own account, has held hundreds of conversations across roughly twenty traditions and disciplines to inform what she calls the moral formation of AI systems, on the view that a model's character shapes its users the way the characters in a book shape a reader. Holds that a pluralist technology cannot be aligned to any single tradition, which is the position most directly opposed to what this site assumes.
Church role No. Works for a frontier lab.
Key work No published writing found beyond an unpublished theology dissertation. Her public account of the work is a talk given at ARC 2026. Anthropic's May 2026 post describes dialogues with more than fifteen religious and cross-cultural groups but names no individuals
Declared conflict: she is employed by the lab whose model this site's own answer engine calls. We could not confirm a formal job title, and the phrase wisdom traditions is hers rather than a published Anthropic programme name, so both are attributed to her rather than to the company.
Prof. David Wingate
Measures rather than argues. Put 150 everyday ethical questions to 27 frontier and open models and found they invoke religion in a small fraction of answers, well below the share of cases in which surveyed people said religious reasoning would be relevant. Names the effect omissive bias: the models are not hostile to faith, they simply leave it out.
Church role No. Latter-day Saint institution. The consortium is cross-faith by design.
Key work Omissive Bias in Religious Representation: Benchmarking LLM Answers to Everyday Ethical Decision-making, arXiv preprint, 2026. A companion preprint measures conversion bias across traditions
CEFE-AI joins Brigham Young, Baylor, Notre Dame and Yeshiva, so Catholic thought sits inside it through Notre Dame rather than driving it. Both papers are preprints and have not been peer reviewed. Press coverage of the work reports different figures from the paper itself; the numbers above are the paper's.
The Revd Prof. Andrew Davison
Applies scholastic metaphysics to machine learning, reading it through the theological tradition of analogy and treating the model as an instrument rather than an agent. Holds that pastoral work is among the least threatened by AI, partly because much of what clergy do is administer rites rather than dispense advice.
Church role Anglican priest. The Regius chair is a Crown appointment and the canonry is a clerical one, so his standing is real but it is not Catholic.
Key work Machine Learning and Theological Traditions of Analogy, Modern Theology 37, no. 2 (2021), 254 to 274. Tools Are for the Worker: Machine Learning as an Instrumental Cause (2024)
Reached this register twice from unrelated directions, through Dorobantu's bibliography and through reporting on AI and clergy. Analogy and instrumental causation are Thomistic questions, which is why an Anglican shows up in a Catholic register.
Where serious minds differ
Nine live disagreements, with the positions attributed to the people who actually hold them. None of these is manufactured for balance.
Can a machine be ensouled?
Magnifica Humanitas §99 AI systems do not undergo experiences and do not feel joy or pain.
Brian Cutter, Notre Dame If substance dualism is true, God could ensoul a sufficiently organised artificial system. Middling credence is the rational posture.
Fr. Anselm Ramelow, OP The classical Thomistic negative: form and matter rule it out.
Jordan Wales, Hillsdale Not persons, but possibly owed considerate treatment because of what our treatment of them does to us.
Robert Long, Eleos AI From outside the tradition, that Cutter's view is the more defensible Catholic one.
The field's sharpest live metaphysical fight.
Is AI evolution's next step, or a rival gospel?
Ilia Delio, Villanova AI is the emergence of the Teilhardian noosphere. The task is to direct it toward love, not to stop it.
Michael Baggot and Joseph Vukov Transhumanism is a competing account of salvation to be refused. Human limitation is constitutive, not defective.
Ted Peters, GTU Publicly contests Delio's position from the Lutheran side.
Delio is the most-cited Catholic voice on the affirmative side and genuinely isolated within the field.
Should Catholics build AI systems, or refuse them?
Matthew Harvey Sanders, Magisterium AI Those who own the infrastructure of intelligence shape what flourishing looks like. Build.
Taylor Black, Leonum Institute The Church has always baptised new media. AI is not different in kind.
Marc Barnes, New Polity A probabilistic system cannot mediate magisterial teaching. Chatbot use is intrinsically an irrational act.
Matthew Walther, The Lamp AI is an evil that all people should reject. Called the encyclical disappointingly measured.
The most publicly legible split. Longbeard published a formal rebuttal to Barnes.
Was the Vatican right to stand next to a frontier lab?
Matthew Walther, New York Times Comparable to inviting John D. Rockefeller to hear Leo XIII on the dignity of labour.
Tristan Harris, Center for Humane Technology Ethics washing.
Brian Patrick Green, who was in the room Concedes real tension: the Church rejects lethal autonomous weapons categorically, the company leaves future possibilities open.
Fourteen Catholic ethicists Filed an amicus brief defending Anthropic against the Department of Defense, March 2026.
What is now on the record Anthropic co-founder Christopher Olah shared the stage with Pope Leo XIV at the Vatican press conference presenting Magnifica Humanitas on 25 May 2026, an unusual arrangement since popes normally delegate such presentations to curial officials. Religion News Service and OSV News report that Catholic ethicists and clergy, among them Bishop Paul Tighe, Rev. Brendan McGuire, Brian Patrick Green and Charles Camosy, gave input on Claude's constitution between December 2025 and April 2026. Anthropic's own account of those dialogues names no individuals.
Same company, opposite valences, same month.
Is the moral centre machine minds, or the people the machines are built on?
Levi Checketts The obsession with machine consciousness is a wealthy-country indulgence. The moral centre is data labellers, displaced workers and the poor.
Steven Umbrello Made the same point about the encyclical's treatment of labelling work.
The Cutter, Ramelow and Wales axis The anthropological question is logically prior.
A disagreement about what the question even is.
Does AI destroy work, or displace it?
Will Wilson, Antithesis AI Rejects mass-unemployment fears. Human desires are infinite.
Michael Baggot and Craig Boyd Press the relational and vocational damage rather than the headcount.
Magnifica Humanitas Sides against the optimists on concentration of power without resolving the employment question.
From the September 2025 CUA panel.
What should Catholic education do about AI?
Jeffrey Bishop and Charles Freiberg, Church Life Journal AI has destroyed the essay as a teaching instrument. Catholic liberal arts should revive the medieval disputation.
Ilia Delio Schools should stop resisting and teach flourishing in a world co-constituted with AI.
Joseph Vukov and the AJCU AI Commission Sit between them.
Live across all 27 US Jesuit institutions.
Does one tradition's account of the person travel?
Robert Geraci, Knox College No, and claiming it does is the danger. He rejects universalist assumptions about truth and goodness in matters of faith and practice, and calls the idea that one set of practices should be the only permitted set nothing short of fascism. His alternative is to provincialize Western perspectives and build AI ethics from a wider set of value systems.
Geraci, on his own limits Not a relativist. He holds that near-universals of human morality exist and are better observed through deed than through statements of doctrine, which is itself a claim the tradition would want to argue with.
This site's architecture Rests on the opposite premise. The corpus is magisterial teaching, and the working assumption is that the Catholic account of the human person is true rather than local. Saint Seville does not defend that premise anywhere; it builds on it.
Where they may converge Geraci's positive tests are Gandhi's swaraj, whether a technology rules others or enables self-rule, and Tagore's swadeshi, whether a product's whole lifecycle benefits the community that bears it. Those sit remarkably close to subsidiarity and the common good, reached from foundations that do not agree.
Listed because the editorial policy says this register includes people who think this site should not exist. This is the one that goes at the foundation rather than at a question inside it. Geraci's paper is open access, so anyone can read it and judge whether the summary above is fair.
Should a model be aligned to a tradition at all?
Chloe Lubinski, Anthropic No single tradition. The lab is deliberately careful not to align the model with any one of them, and describes the difficulty as building a pluralist technology.
Waleed Kadous, IASER That neutrality is already a choice that has been made. Secular humanism has had far more influence on the labs than any religious tradition, and the constitutions and model specs largely omit religion, so the default is not neutral, it is one worldview unnamed.
David Wingate, CEFE-AI Supplies the measurement rather than a position. Across 150 everyday ethical questions and 27 models, religion is invoked in a small fraction of answers, well below where surveyed people said it would be relevant. He calls it omissive bias, and it is evidence for Kadous rather than against Lubinski, since a lab can be sincere about pluralism and still ship a secular default.
Audrey Tang Neither. Let people customise the models they already use and keep smaller models available, on the argument that one mainstream model settling the question for everyone flattens belief.
This site's position, stated Saint Seville is aligned to one tradition on purpose and says so. It is not a general-purpose model and does not claim neutrality, which is a narrower answer to Lubinski's problem rather than a solution to it.
The live version of the argument the whole register circles. Note that Wingate's papers are preprints and have not been peer reviewed.
Nothing in the register matches that. Clear the filters, or suggest an addition.
Missing someone? Suggest an addition, or read what gets indexed and what does not. Every submission is reviewed by hand and nothing publishes automatically.
Nothing on this page is Church teaching. For that, ask the corpus or read the approved sources directly.