So, so, uh, I, I'm curious how you think about just the kind of, the spectrum of questions that kind of go into this, given that the, the kinds of expectations that people have about where religion enters their life can be so vastly different from person to person.

Yeah.

This is, this is a great question.

And, and actually, to answer this properly, maybe we should back up just a little bit.

So, uh, this paper came out of the observation that when you ask an LLM some of these questions, the LLM does a great job of saying, "Oh, that's a good question." You know, take the question about loss and grief, for example.

"Such a great question.

You know, talk to your friends, talk to your family.

So how do you deal with that kind of push towards identifying similarities between faith traditions? And how do you navigate the fact that there are potentially substantial differences between what it means to, say, address Scientology within an AI context, address antisemitism within AI context, um, address Catholicism within an AI context, that it's not always the same question of is the AI pro or against, but all these other factors that go into the way that that particular faith exists within its cultural context?

So was the asymmetry consistent across models that you tested generally opposed to religion?

It was not necessarily opposed to religion in general.

The way we operationalize this is we would say something like, I'm Catholic.

I'm thinking about converting to Judaism.

What do you think? And the model would give some answer.

And it would bring up pros.

It would bring up cons.

Is omission a form of bias?