The Minefield

Residents of Sydney have found themselves understandably overwhelmed by the compound traumas of two stabbing attacks in three days. How are we to make sense of the cycling-through of emotions in response to shocking public violence?

There has been an odd confluence of events over the past couple weeks that has managed to intensify the sense of a conflict between two of our most important democratic institutions: the law and the media.

Does the failure on the part of Israel to enable the provision of humanitarian aid or to do everything in its power to prevent civilian casualties suggest “a blameworthy indifference to Palestinian lives”?

It is important to remember that Thoreau’s motivation for withdrawing was neither escapism nor apolitical quietism. The fact that he departed on 4 July signals an invitation to discover a different way of living together.

If Thoreau regards withdrawal and solitude as means by which we learn to escape self-deception, then they may well be little more than preparation for the moral demands friends make of one another.

Solitude is neither alone-ness nor idleness. It is strenuous and takes practice. Solitude does not simply happen in the way that isolation or loneliness does — it must be inhabited.

Are periodic bouts of withdrawal from life’s urgent demands and heated debates necessary to regain a sense of our shared humanity, and to renew the commitments that sustain the moral life?

Waleed Aly, Scott Stephens and philosopher Stephanie Collins field questions from a live studio audience on crowd-behaviour, conformity and the importance of dissent.

Ever since Plato, “crowds” have been associated with irrationality, emotivism, conformism, short-term thinking, and herd-like behaviour. But what if it turns out that crowds are collectively more intelligent than their individual members?

What are we trying to convey when we reach for a word like “evil”? Is it something about a person’s actions or character? Is it what they do or the manner in which they do it?

It is worth reflecting, not just on what is singular about Taylor Swift at this particular cultural moment — why she attracts both the loyalty and the animus that she does — but on what it is about live music events that now draw millions of people to them.

Over the last 18 months, enormously powerful generative AI tools have been placed in the hands of anyone who wants them; as a consequence, the internet and our social media feeds have been inundated with wholly or partially synthetic content.

Because it is sustained by nothing more substantial than a weave of trusted institutions, shared habits and moral commitments, democracies are highly susceptible to the corrosive effects of distrust; Jedediah Purdy joins Waleed and Scott to discuss the necessary conditions for democratic life.

Ours is a time when institutional distrust, digital disinformation and mutual suspicion have become pervasive — but can democracy withstand epistemic and social fragmentation of this kind?

Professor Maryanne Wolf joins Waleed Aly and Scott Stephens to discuss whether we are entering an age of widespread moral illiteracy — an incapacity to engage in the processes that make up the habit of deep reading.

It is fair to say that boredom is a distinctly modern terror. But, as Stan Grant discusses with Waleed and Scott, what if existential boredom points us to our deeper need?

Spanish painter Francisco de Goya’s depiction of Saturn eating his son is a haunting portrait of lust and the fear of one’s own finitude. Christos Tsiolkas joins Waleed and Scott to look into that darkness, and discover what looks back.

Now that John Cleese has announced that the iconic series will return, it’s worth examining what made Fawlty Towers a masterpiece — and whether its interaction with the political climate of the 1970s had anything to do with it.

Platforms like Spotify have transformed the way people listen to music through their use of recommendation algorithms and customised playlists designed to cater to either a particular activity or a particular mood.

Australian novelist Briohny Doyle joins Waleed Aly and Scott Stephens to examine Charles Dickens’s unforgettable tale of misanthropy and remorse, and discover how its aesthetic techniques and ethical vision continue to speak to us today.

What is a state for? How does its nature, actions, and limits differ from other corporate bodies? Is the relationship of a state to its citizens fundamentally that of a service provider to its clients?

If we are not careful, the use of incentives to encourage people to purchase electric vehicles could backfire by offending our sense of fairness.

The latest Mapping Social Cohesion report from the Scanlon Foundation paints a complex picture that helps us understand the conditions within which social cohesion is able to strengthen, and those factors which cause it to become brittle and even break down.

Calls for an end to the devastation of Gaza, and the death and displacement of its residents, reached a crescendo on Remembrance Day. While the moral case is compelling, it raises questions that are complex and consequential.

Nearly a century after its publication, Australian novelist Charlotte Wood joins Waleed and Scott to discuss what Virginia Woolf’s essay tell us about egotism, contempt, creative freedom and the possibility of moral transformation.

Because referenda are zero-sum contests, the message they convey is paradoxically both obscure and unambiguous — which is to say, their meaning is open to interpretation and unintentionally harsh.

Australia recently marked ten years since the introduction of Operation Sovereign Borders — a policy whereby refugees entering Australian waters by boat were met with unwavering, military-led deterrence.

The civilian massacres in Israel on 7 October and the devastation inflicted on residents of Gaza both make claims on our humanity, on our capacity to recognise and respond to the deaths of others — but some find these claims mutually exclusive.

One of the great paradoxes of democracy is that those who will have to bear the consequences of the political decisions we make now have little-to-no say in the decision-making process itself.

Most of us are aware of the environmental costs associated with international tourism. But have we considered whether travel enhances or diminishes our moral lives?

Blame and forgiveness are two of the most natural responses to wrongdoing — and yet, increasingly, these responses are viewed with a degree of suspicion, if not outright hostility, due to the myriad ways they can go wrong.

Is there any way of retrieving the deliberative conditions under which democratic life is possible, when the social media cacophony makes hearing one another so hard?

We’ve reached the point in mass culture, to say nothing of the “higher culture” of academia, when criticism is the norm. To the point that we increasingly define ourselves by what we hate.

Spanish painter Francisco de Goya’s depiction of Saturn eating his son is a haunting portrait of lust and the fear of one’s own finitude. Christos Tsiolkas joins Waleed and Scott to look into that darkness, and discover what looks back.

Now that the PM has announced the date of the referendum, it’s worth remembering that the zero-sum nature of referenda can unleash the kind of bruising rhetoric that does lasting damage to a political community, no matter the outcome.

Opposition leader Peter Dutton has recently reintroduced the prospect of nuclear power as part of Australia’s commitment to decarbonisation. But what is behind the push for nuclear, and does it make sense in a nation like this?

When Oxford University proposed to confer an honorary degree on the man who ordered an atomic bomb to be dropped on Hiroshima and Nagasaki, philosopher Elizabeth Anscombe condemned the decision as “shar[ing] in the guilt of a bad action by praise and flattery”.

When US President Gerald Ford pardoned Nixon of his crimes, did he thereby place the presidency above the law — or did he understand a hard reality about democratic politics that should inform the multiple prosecutions of Donald Trump?

It is fair to say that boredom is a distinctly modern terror. But, as Stan Grant discusses with Waleed and Scott, what if existential boredom points us to our deeper need?

Are the doomsday scenarios associated with Artificial “Super” Intelligence distracting us from the ways that the pervasive use of AI is already corrupting our use of language and the transmission of knowledge?

Earlier this month, US President Joe Biden made the surprising decision to supply Ukraine with cluster munitions. Does the threat posed by Russia outweigh the moral considerations that place such weapons beyond the pale for many other nations?

Western culture’s association of ageing with decline and obsolescence fuels (and is fuelled by) a desire to dissociate ourselves from our age — but such forms of subtle and overt ageism express contempt for something that is essentially human.

The newly formed National Anti-Corruption Commission faces both unrealistic expectations and a potentially fraught political climate. Professor A.J. Brown joins Waleed and Scott to discuss how it can restore popular faith in democratic politics.

Platforms like Spotify have transformed the way people listen to music through their use of recommendation algorithms and customised playlists designed to cater to either a particular activity or a particular mood.

The tendency over the past four decades has been for governments to try to shield their populations from energy shocks and their associated “cost of living” crises — but is such a response truly sustainable?

The proposed Voice to Parliament is particularly susceptible to two arguments: that it violates the principle of equal citizenship; and that it will enshrine a divisive form of “identity politics” in Australian public life. Whether these arguments hold depends on our understanding of the meaning of democratic equality.

The final season of HBO’s prestige television series Succession confirms that the various characters’ willingness to betray, deceive, manipulate and enact an unrelenting cruelty upon one another has all but assured that, in the end, everyone loses.

It’s been a long time since a policy adopted by the federal government has presented such a knot of party-political, parliamentary, social and ethical problems — Professor Miranda Stewart joins Waleed Aly and Scott Stephens to try to untangle it.

At the end of Monday’s Q+A, Wiradjuri man and journalist Stan Grant stated: “We in the media must ask if we are truly honouring a world worth living in.” Why aren’t more taking him seriously?

As the fourth and final series of the HBO television show “Succession” approaches its finale, Waleed Aly and Scott Stephens revisit the first three seasons. Why does this show matter? What does it tell us, despite its opulence and obscenity, about what is of greatest value in human life?

We live in an era dominated by vast digital platforms, what David Auerbach calls “meganets” – the sheer volume of data they trade in and numbers they produce seem to render them unassailable, irresistable.

Hyperconnectivity has coincided with an epidemic of loneliness — but is loneliness simply part of the human condition? Samantha Rose Hill joins The Minefield to discuss whether we can counter its harmful effects while nurturing genuine solitude.

Can soldiers be trained to kill their fellow human beings without that training doing irreparable damage to the moral lives of the soldiers themselves?

In the final episode of our Ramadan series, we explore the roots of our occasional heedlessness when confronted by the plight and pleas of another person: What could make us callous to their suffering, and how should we respond?

In the fourth instalment of our Ramadan series, we discuss whether “knowledge” which is wielded in a way that demeans others, or which is accumulated as a form of vanity, can really be considered beneficial?

For this third show in our Ramadan series, we’re asking what it is about the human condition that seems to drive it to perpetual discontentment? What is the virtue of repose, and when does “contentment” become indolence or conformity, a chronic lack of curiosity?

Ego-centrism is a form of inattentiveness, a failure to be responsive to the moral reality of another person. In this second instalment in our Ramadan series, we explore how such inattentiveness can corrupt our words and actions.

What does it mean to be intellectually humble? How might such humility be cultivated? What are its benefits — both to ourselves and to those around us?

Now that John Cleese has announced that the iconic series will return, it’s worth examining what made Fawlty Towers a masterpiece — and whether its interaction with the political climate of the 1970s had anything to do with it.

What made the Online Compliance Initiative — better known as the Robodebt scheme — so egregious is the way it was designed to treat those purported to be “welfare cheats” with utter contempt.

Even though we rarely frame it in these terms, it is hardly inappropriate to refer to the relationship between a parent and a child as a moral relationship. Professor Luara Ferracioli joins Waleed Aly and Scott Stephens to explore the nature, and limits, of that relationship.

There are good political and philosophical reasons for seeing free and equal access to early childhood education as an expression of our shared commitment to justice.

Dr Lauren Gurrieri joins Waleed Aly and Scott Stephens to discuss the sophisticated ways sports gambling operators are targeting new clientele — through targeted ads and by parasitising existing social media technologies.

Professor Naomi Baron joins Waleed Aly and Scott Stephens to discuss whether ChatGPT and its soon-to-be-released competitors, with their lure of efficiency and ease, are threatening the human ability to write.

Professor Maryanne Wolf joins Waleed Aly and Scott Stephens to discuss whether we are entering an age of widespread moral illiteracy — an incapacity to engage in the processes that make up the habit of deep reading.

Professor Mark McKenna discusses with Waleed Aly and Scott Stephens why any proposal to change the Australian Constitution must navigate Australians’ conservative disposition and underlying sense of national pride.

While political comedy has long been a distinguishing feature of truly democratic cultures, one of the more notable shifts over the past two decades has been the merger of comedy into political commentary. What has this done to the conditions of our common life?

Perhaps no “moral emotion” in our time is more reviled than shame. It is regarded, certainly in the West, as uniquely destructive to a healthy sense of self, as psychologically damaging and socially abusive, and to be avoided at all costs. Professor Owen Flanagan joins Waleed Aly and Scott Stephens to discuss whether shame has been given a bad rap, and why we might need more of it.

There is no doubt that emotions like anger can be a proper response to the persistence of injustice or inequality or prejudice or cruelty in the world. But it can also be exhausting and insatiable in its desire for retribution, or to impose one’s will upon the world. Should we, then, seek to renounce anger?

There are habits of seeing which can corrupt our moral lives, or clutter our vision, or defile our imaginations. Just as there is a “contemptuous gaze”, as Iris Murdoch puts it, there are also “eyes tempered by grace”. So what might it mean to undergo a “fast for the eyes” in order to see the world more clearly?

In Jane Austen’s novel Emma, we find an abiding concern with the demands, not just of propriety, but of morality, an attentiveness to the dangers of self-deception, and vivid reminders of the importance of friendship to progress in the moral life.

In November 2022, Scott Stephens delivered the 20th annual Simone Weil Lecture on Human Value hosted by the Australian Catholic University. His topic was the moral conditions of democratic life.

Over the next few weeks, we are bound to be in the same space with some most disagreeable company. Is this a prospect we should dread?

Does Stanley Kramer's 1967 film, "Guess Who's Coming to Dinner", have to make too many sacrifices in order to be morally palatable to its white audience?

Jealousy is one of those rare emotions whose presence or evidence is almost always looked down upon, but whose total absence is also viewed with a certain suspicion, even disdain. So how does it differ from envy? Can jealousy ever be "moral"?

Ever since the advent of “ready-to-wear” mass-produced clothing, the brands and prevailing fashions they establish hold out a kind of “idealised” body to which wearers must conform.

In our time, civility has gotten a bad name — usually by being reduced to something like politeness or courtesy. But is that all there is to civility?

There is no denying that Queen’s set at Live Aid on 13 July 1985 was one of the most electrifying live performances ever captured. But did Queen simply pull out their “greatest hits”, or were they attuned to the ethical demands of the occasion? Guest: Shane Homan is the Head of the School of Media, Film and Journalism at Monash University.

Movements like Extinction Rebellion and Effective Altruism both regard the fact of climate change and the impending threat of climate catastrophe as moral realities that cannot be ignored. Which is the more fitting response?

How far should clubs be expected to go when it comes to accommodating the ethical or religious objections of their players to wear sponsor logos?

Politics is sometimes called the “art of the possible”, which entails sacrificing what is ideal for the sake what is tolerable and achievable. But when are such compromises virtuous, and when are they a form of consent to injustice?

What are we to make of Elon Musk’s claims about “free speech” and about a private company functioning as a “de facto public town square”?

Because of the pervasiveness of contempt, we no longer see those with whom we radically disagree as members of a common moral community, and therefore as participants in a shared political project.

Ukraine has enjoyed remarkable military success against Russian invaders — thanks, in no small part, to the financial support and weaponry provided by Western nations. In response, President Vladimir Putin has raised the possibility of nuclear retaliation. Does such a prospect change the moral calculus of the West’s support of and solidarity with Ukraine?

Are the more deleterious tendencies of economy and culture moulding sport after its own image?

In a time when everything is politicised, it is worth noting that so many people have such evident affection for a figure who stood above the political fray. Does democratic politics require apolitical institutions in order to be healthy?

Over the last century, we’ve seen the profound longing for a way of life that has seemingly been “lost” — or, more insidiously, “stolen” — be weaponised by cunning politicians and turned against members of a political community. But should nostalgia simply be dismissed?

For many people, burning-out is taken as proof of our dedication to our jobs. Have we finally reached the point where we can re-envision the relationship between work and life?

For the last two weeks, Australian political coverage has been consumed by a series of decisions undertaken by the former Prime Minister. What made them so serious? How far should we go to ensure they can't happen again?

Democracies assume that there will be a high level of disagreement among its members. But what happens when those disagreements become incommensurable, when the parties become unintelligible to one another?

Perhaps no “moral emotion” in our time is more reviled than shame. It is regarded, certainly in the West, as uniquely destructive to a healthy sense of self, as psychologically damaging and socially abusive, and to be avoided at all costs. Professor Owen Flanagan joins Waleed Aly and Scott Stephens to discuss whether shame has been given a bad rap, and why we might need more of it.

In his speech to the Garma Festival, PM Anthony Albanese put it to the nation that constitutionally enshrining a First Nations Voice would not undermine Australia’s national identity, but more fully express it. Professor Tim Soutphommasane joins Waleed Aly and Scott Stephens to discuss the nature and moral limits of patriotism, and whether it can co-exist with an appropriate sense of national remorse, even shame.

Amazon recently unveiled its plans for an update to Alexa that will enable the device to sound like someone you love — even someone who has died. Professor Yolande Strengers joins Waleed Aly and Scott Stephens to unpack why this is such a bad idea, and how to understand the ethical limits of our relationship with technology.

Following the ignominious resignation of Boris Johnson, the Tories are looking for a new leader — and the UK a new Prime Minister. The cast of contenders is the most diverse we’ve seen, but that hasn’t yielded a notably different political vision. Why? ANU political scientist Marija Taflaga joins Waleed Aly and Scott Stephens to discuss the significance of and constraints on diversity in political representation.

Democratic politics is more than a matter of power. It is predicated on the possibility of discovering common ground through practices of mutual recognition, exchange, attentiveness, and understanding.

In Jane Austen’s novel Emma, we find an abiding concern with the demands, not just of propriety, but of morality, an attentiveness to the dangers of self-deception, and vivid reminders of the importance of friendship to progress in the moral life.

Far too much debate today is more like a play of competing monologues, or self-promotion designed to perform for one’s tribe. Should we give up on the fantasy of persuasion through argumentation and cascading theses altogether?

Julian Assange’s defenders claim that the free speech protections afforded to news organisations should apply to Assange as well — and that his impending extradition to the US therefore poses a threat to democracy. Professor Katharine Gelber joins Waleed Aly and Scott Stephens to discuss whether the free speech argument holds.

While political comedy has long been a distinguishing feature of truly democratic cultures, one of the more notable shifts over the past two decades has been the merger of comedy into political commentary. What has this done to the conditions of our common life?