Curious

AI is changing how art is made. But when does it stop being your work and start being the machine’s? This month we're going to be doing a panel with with digital image, music, and written word artists, talking about at what point, while using AI in the creation process, does the work become not the artist creation? We encourage audience participation during this event that will be moderated by Chris Slee. Whether you’re deep in the field or just getting curious, come connect with others building and exploring AI in Columbus. Sponsored by [Transform Labs](https://www.transformlabs.com/services) Sign up also accessible via [Transform Labs Luma](https://luma.com/55umjqta)

Sleep in on Sundays. When you've had your fill of pajama-time, roll out and have some tasty brunch with your fellow Humanists!

This month's prompt concerns the idea of the “warrior philosopher” (seemed appropriate in these times)--that is someone whose understanding of violence, power, and justice is forged through direct experience of war. We are looking at Major General Smedley D. Butler, a highly decorated U.S. Marine raised in a Quaker (pacifist) tradition who later became a prominent critic of American militarism (there is a wonderful biography of Gen. Butler called "Gangsters of Capitalism") Butler's argument in *War Is a Racket* (1935): that many U.S. interventions were driven less by national defense than by corporate and financial interests, with Butler portraying himself as an enforcer for business and Wall Street. We can consider the moral ambiguity of his insider critique—whether complicity strengthens or undermines credibility and also consider some of the concrete reforms he proposed (e.g., “conscript” capital before soldiers, restrict the military to coastal defense, and have only those who fight decide on war). Butler’s life arc clearly changed from pacifist upbringing to warrior to antiwar crusader—and asks whether true understanding of peace requires firsthand knowledge of war, and what that implies about the cost of suffering. So do we need to suffer to understand suffering? Do we have to experience war to appreciate peace? As one more question: in the movie "A Few Good Men" Jack Nicholson's character says that "you have the luxury of not knowing what I know" so do most of us go through life oblivious to real violence and suffering? See you at Drunken Philosophy!