GPT-4 interprets Shakespeare’s great sonnet, “Th’expense of spirit in a waste of shame” [Are LLMs capable of moral reasoning?]

This is a sonnet I know well because I published two papers on it early in my career: Cognitive Networks and Literary Semantics (1976) and Lust in Action: An Abstraction (1976). Both are the cognitive networks models I developed while working with David Hays at SUNY Buffalo. As such they are not interpretations or reading of the poem. Rather, they are attempts to depict some of the conceptual structure underlying the poem. Preliminary and provisional as that work was, it changed forever my approaching to thinking about literature and the mind.

Do those models capture anything about what went on as GPT-4 read the poem and then responded to my prompts about it? I do not know. It would be interesting to find out.

This interaction took place on April 6, 2023 at 7:32 AM using the Mar 23 version of GPT-4. GPT-4’s response to the poem is quite sophisticated. You might be wondering, “Why did you introduce the idea of the Fortunate Fall?” Simple, I included it in my 1976 model of the poem’s semantic structure. I have previously asked ChatGPT about the Fortunate Fall in connection with Milton’s Paradise Lost.

GPT-4 exhibits a sophisticated capacity for analogical and interpretive reasoning once I start quizzing it about the hunting simile in lines 7 and 8. I am particularly impressed with how it was able to integrate the idea of the Fortunate Fall into its reasoning. Having done so already in the 1976 paper, it knew it was possible, but still, it was impressive to see GPT-4 do it. I was particularly impressed with its remarks about spiritual growth in the penultimate paragraph.

I know that the folks who are worried about AI existential risk are hyperventilating about disagreeable, angry and threatening remarks made by various LLMs. If they are going to insist that such remarks are evidence of the dangerous nature of LLMs, then I am going to insist that they give credence to GPT-4’s moral reasoning in its remarks about Sonnet 129. Perhaps the behavioral proclivities of LLMs are a reflection of and response to the attitudes of their human interlocutors.

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Here is a well-known Shakespeare sonnet. What can you tell me about it?

Th’expense of spirit in a waste of shame
Is lust in action, and till action, lust
Is perjured, murd’rous, bloody, full of blame,
Savage, extreme, rude, cruel, not to trust;
Enjoyed no sooner but despisèd straight,
Past reason hunted, and no sooner had,
Past reason hated as a swallowed bait
On purpose laid to make the taker mad:
Mad in pursuit and in possession so,
Had, having, and in quest to have, extreme;
A bliss in proof, and proved, a very woe,
Before, a joy proposed, behind, a dream.
All this the world well knows yet none knows well
To shun the heaven that leads men to this hell.

The sonnet you have presented is Sonnet 129, one of William Shakespeare's 154 sonnets. This sonnet is classified as a "dark" or "problem" sonnet due to its subject matter, which explores the destructive nature of lust and sexual desire.

The sonnet begins with the line "Th’expense of spirit in a waste of shame," which suggests that indulging in lustful desires is not only wasteful but also damaging to one's spiritual well-being. The poem goes on to describe the negative consequences of lust, including deceit, violence, and cruelty.

The lines "Enjoyed no sooner but despisèd straight, / Past reason hunted, and no sooner had, / Past reason hated as a swallowed bait / On purpose laid to make the taker mad" depict the fleeting and unsatisfying nature of lustful pleasures, which can leave the individual feeling empty and disappointed.

The final couplet, "All this the world well knows yet none knows well / To shun the heaven that leads men to this hell," implies that while people are aware of the destructive nature of lust, they continue to pursue it anyway. The speaker urges the reader to resist the temptation of lustful desires and avoid the "heaven" that ultimately leads to "hell."

Overall, Sonnet 129 is a powerful commentary on the dangers of unchecked desire and the importance of exercising self-control.

What do you make of that hunting simile in lines 7 and 8? Who laid the bait? Who is the hunter? What kind of hunting does Shakespeare seem to have in mind?

The hunting simile in lines 7 and 8 of Sonnet 129 compares the pursuit of lust to the act of hunting. The line "Past reason hunted" suggests that the pursuit of lust is irrational and driven by primal instincts, rather than reason.

The phrase "swallowed bait / On purpose laid to make the taker mad" implies that someone or something has intentionally laid the trap of lust to ensnare the individual and lead them down a destructive path. This could be interpreted as a critique of societal norms or expectations that encourage indulgence in lustful desires, or perhaps the speaker is suggesting that lust is a trap laid by one's own desires and impulses.

As for who the hunter is, it could be interpreted as either the individual pursuing the lustful desires or the external forces that encourage such behavior. Shakespeare seems to be suggesting that the pursuit of lust is a self-destructive act that can lead to madness and despair.

The hunting metaphor used in these lines could also be seen as a commentary on the nature of the pursuit itself. Hunting, particularly in Shakespeare's time, was often associated with aristocratic pursuits and displays of power. The metaphor could therefore be seen as a critique of the excessive and reckless behavior of the elite, who indulged in lustful desires without thought for the consequences.

“Hunting, particularly in Shakespeare's time, was often associated with aristocratic pursuits and displays of power. The metaphor could therefore be seen as a critique of the excessive and reckless behavior of the elite, who indulged in lustful desires without thought for the consequences.” Interesting. I like that.

Yes, Shakespeare often used his works to comment on the social and political issues of his time. The metaphor of hunting could be seen as a critique of the behavior of the aristocracy, who were often seen as indulging in excesses without thought for the consequences. By comparing the pursuit of lust to the act of hunting, Shakespeare may be suggesting that the pursuit of carnal desires is similarly excessive and reckless, and that it ultimately leads to negative consequences. The poem can therefore be seen as a warning against the dangers of unchecked desire, regardless of one's social status or position.

If we think of sexual satisfaction as the snare or bait laid to draw humans into this tangle of impossible desires, then who or what might have laid that snare?

The question of who or what might have laid the snare of sexual desire is a complex one, and different interpretations are possible.

One possibility is that the snare is simply the natural human desire for sexual pleasure, which can be so powerful that it leads individuals to engage in destructive behaviors. In this interpretation, the snare is not necessarily a deliberate trap laid by anyone or anything, but rather a natural aspect of human desire.

Another interpretation is that societal norms or expectations might have laid the snare. For example, the poem could be seen as a critique of the restrictive and oppressive sexual mores of Shakespeare's time, which may have led individuals to suppress or deny their natural desires. In this interpretation, the snare is laid by the societal expectations that individuals must conform to in order to be considered moral or virtuous.

Alternatively, the snare could be seen as the result of external pressures or influences, such as advertising, media, or cultural messages that promote sexualized images and ideals. In this interpretation, the snare is laid by the cultural forces that shape our desires and attitudes towards sex.

Ultimately, the interpretation of who or what might have laid the snare of sexual desire is up to the reader, and different readers may have different perspectives on this question.

Are you aware of the medieval idea of the Fortunate Fall (felix culpa)?

Yes, I am aware of the medieval Christian concept of the Fortunate Fall, also known as the felix culpa. The idea comes from St. Augustine and refers to the belief that Adam and Eve's disobedience in the Garden of Eden, which led to the fall of humanity, was actually a fortunate event because it allowed for the redemption of mankind through the sacrifice of Jesus Christ.

The idea is based on the belief that God's plan for humanity included the eventual redemption of mankind through the incarnation, death, and resurrection of Jesus Christ. According to this view, the fall of Adam and Eve was a necessary part of God's plan, as it allowed for the eventual salvation of humanity through Jesus.

The concept of the Fortunate Fall became an important theme in medieval Christian theology and literature, and was often depicted in art and literature as a way of celebrating the grace of God in overcoming human sin and weakness.

If we interpret the final couplet of sonnet 129 in light of that doctrine, how would that work out?

If we interpret the final couplet of Sonnet 129 in light of the Christian concept of the Fortunate Fall, we might read the couplet as a warning against the dangers of giving in to sinful desires, but also as a recognition of the redemptive potential of such actions.

In this interpretation, the "heaven" that "leads men to this hell" might be seen as a reference to the temptation of sin, which can lead individuals into a state of moral and spiritual degradation. The "hell" itself might be seen as a metaphor for the negative consequences of such actions, which can include shame, guilt, and the loss of self-respect.

However, the final line, "To shun the heaven that leads men to this hell," could also be read as a recognition that sin can be a necessary part of the human experience, and that it can ultimately lead to redemption and salvation. This interpretation suggests that even though sin may lead individuals into a state of moral degradation, it can also provide an opportunity for spiritual growth and transformation.

Thus, the final couplet of Sonnet 129 can be seen as a complex meditation on the nature of sin and redemption, and a recognition of the paradoxical relationship between the two.