In a time when so many opinions are clamouring for views in our debauched attention economy, “sh*t-stirring” has become an irresistible strategy to get oneself noticed. But it does so at a cost, not least to the reputational cost of those who practice it — including moral philosophers. So what is the difference between “sh*t-stirring” and something like virtuous provocation?

The ethics of “sh*t-stirring”

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Apple Music recently released its list of the “100 Best Albums”. It was, without question, a clever marketing technique — but one that raises the problem of whether it’s appropriate to rank works of high human achievement in the first place.

Is it wrong to “rank” works of art?

At a time when so many eyes are on international courts, is their apparent failure to protect civilians in Gaza — or to punish the perpetrators of 7 October — further damaging an already shaky public confidence in the concept of international law?

Is international law powerless in the face of conflicts like Gaza?

It’s 18 months since the technology company OpenAI made its wildly popular interface with an advanced large language model — GPT-4 — available to the public. What has ChatGPT done to the habits of thought and consideration that produce distinctly human expression?

If chatbots are polluting the commons of human communication, what are the moral consequences?

Protests are, by their nature, unequivocal and univocal. They tend to avoid nuance or fine distinctions, and most often do not invite dialogue. They make demands. Does the particular vocation of universities place ethical limits on the forms of expression available to protestors?

What are the ethical, and legal, limits of protests at Australian universities?

Reciprocity, cooperation, kindness, turn-taking, forbearance, empathy, experimentation — can these counter the decidedly illiberal, impatient, anti-pluralistic, well-nigh apocalyptic energies that now seem resurgent in parts of the West?

The ethics of “sh*t-stirring”

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