In Our Time

Melvyn Bragg and guests discuss the Great Reform Act of 1832. The Act redrew the map of British politics in the wake of the Industrial Revolution and is a landmark in British political history.“We must get the suffrage, we must get votes, that we may send the men to Parliament who will do our work for us; …and we must have the country divided so that the little kings of the counties can't do as they like, but must be shaken up in one bag with us.” So declares a working class reformist in George Eliot’s novel Felix Holt: the Radical. It is set in 1832, the year of the so-called “Great Reform Act” which extended the vote and gave industrial cities such as Manchester and Birmingham political representation for the first time. But to what extent was Britain’s political system transformed by the Great Reform Act? What were the causes of reform in the first place and was the Act designed to encourage democracy in Britain or to head it off?

Melvyn Bragg and guests examine the relationship between the mind and the brain as they discuss recent developments in Neuroscience. In the mid-19th century a doctor had a patient who had suffered a stroke. The patient was unable to speak save for one word. The word was ‘Tan’ which became his name. When Tan died, the doctor discovered damage to the left side of his brain and concluded that the ability to speak was housed there. This is how neuroscience used to work – by examining the dead or investigating the damaged – but now things have changed. Imaging machines and other technologies enable us to see the active brain in everyday life, to observe the activation of its cells and the mass firing of its neuron batteries. Our extraordinary new knowledge of how the brain works has challenged concepts of free will and consciousness and opened up new ways of understanding the brain. Yet these new ideas seem to conform to some old ideas such as Freudian Psychoanalysis. But what picture of the brain has emerged, how has our understanding of it changed and what are the implications for understanding that most mysterious and significant of all phenomena – the human mind?With Martin Conway, Professor of Psychology at the University of Leeds; Gemma Calvert, Professor of Applied Neuroimaging at WMG, University of Warwick and David Papineau, Professor of Philosophy of Science at King’s College London.

Melvyn Bragg and guests discuss The Great Fire of London which destroyed up to a third of the city in 1666. Samuel Pepys described the scene in his diary:“all over the Thames, with one's face in the wind, you were almost burned with a shower of firedrops…and in corners and upon steeples, and between churches and houses, as far as we could see up the hill of the City, we saw the fire …It made me weep to see it.”The London that rose from the ashes was a visible manifestation of ideas; of the politics, religion, economics and science of the heady Restoration period. Christopher Wren, of course, but also Robert Hooke, The Royal Society, St Paul’s Cathedral, the Restoration court of Charles II and, inevitably, building regulations. With Lisa Jardine, Centenary Professor of Renaissance Studies at Queen Mary, University of London; Vanessa Harding, Reader in London History at Birkbeck, University of London and Jonathan Sawday, Professor of English Studies at the University of Strathclyde

Melvyn Bragg and guests discuss one of the most important works of political philosophy ever written - Aristotle’s ‘Politics’. Looking out across the city states of 4th century Greece Aristotle asked what made a society good and developed a language of ‘oligarchies’, ‘democracies’ and ‘monarchies’ that we still use today. Having witnessed his home town of Stagira destroyed by Philip of Macedon, Aristotle tried to establish a way of preserving a good society in dangerous times. How should it be governed and who should be allowed to live in it? Thomas Hobbes, Jean-Jacques Rousseau, Thomas Aquinas and Niccolo Machiavelli, to name but a few, have all asked the same questions and come up with wildly differing answers.Aristotle’s conclusions range across the role of wealth and the law, across men, women and slaves, education and leisure. They are far reaching, influential and, at times, deeply unpalatable. But they are also answers to questions that have not and will not go away. With Angie Hobbs, Associate Professor of Philosophy at the University of Warwick; Paul Cartledge, AG Leventis Professor of Greek Culture at the University of Cambridge and Annabel Brett, Senior Lecturer in History at the University of Cambridge.

Melvyn Bragg and guests discuss the life and times of Simon Bolivar, hero of the revolutionary wars that liberated Spanish America from Spain. In 1804 Bolivar stood on a small hill in Rome and made a grand declaration. He said, “I swear before you, I swear before the God of my fathers, I swear by my fathers, I swear by my honour, I swear by my country that I will not rest, body or soul, until I have broken the chains with which Spanish power oppresses us.” Unlike most teeenage declarations, Bolivar made good on his word. A wealthy young man, Bolivar was inspired by Enlightenment thinkers John Locke and Jean Jacques Rousseau and by the compelling personality of Napoleon. His story is one of ideas and adventure, of armies crossing the Andes, of the far flung influence of the Napoleonic Wars and an unexpectedly large role for Britain. But when he died he was anything but a hero, his reputation undergoing a transformation after his death to make him an icon of liberation and the national hero of Venezuela, Columbia, Equador, Peru and Bolivia – a country that bears his name. With Anthony McFarlane, Professor of Comparative American Studies at the University of Warwick; John Fisher, Professor of Latin American History at the University of Liverpool and Catherine Davies, Professor in the Department of Spanish, Portuguese and Latin American Studies at the University of Nottingham.

Melvyn Bragg and guests discuss the culture of the Baroque. What do the music of Bach, the Colonnades of St Peter’s, the paintings of Caravaggio and the rebuilding of Prague have in common? The answer is the Baroque – a term used to describe a vast array of painting, music, architecture and sculpture from the 17th and 18th centuries.Baroque derives from the word for a misshapen pearl and denotes an art of effusion, drama, grandeur and powerful emotion. Strongly religious it became the aesthetic of choice of absolute monarchs. But the more we examine the Baroque, the more subtle and mysterious it becomes. It is impossible to discuss 17th century Europe without it, yet it is increasingly hard to say what it is. It was coined as a term of abuse, denounced by thinkers of the rational Enlightenment and by Protestant cultures which read into Baroque the excess, decadence and corruption they saw in the Catholic Church. With Tim Blanning, Professor of Modern European History and Fellow of Sidney Sussex College, University of Cambridge; Nigel Aston, Reader in Early Modern History at the University of Leicester and Helen Hills, Professor of Art History at the University of York

Melvyn Bragg and guests discuss Vitalism, an 18th and 19th century quest for the spark of life. On a dreary night in November 1818, a young doctor called Frankenstein completed an experiment and described it in his diary: “I collected the instruments of life around me, that I might infuse a spark of being into the lifeless thing that lay at my feet…By the glimmer of the half-extinguished light, I saw the dull yellow eye of the creature open…”Frankenstein may seem an outlandish tale, but Mary Shelley wrote it when science was alive with ideas about what differentiated the living from the dead. This was Vitalism, a belief that living things possessed some spark of life, some vital principle, perhaps even a soul, that distinguished the quick from the dead and lifted them above dull matter. Electricity was a very real candidate; when an Italian scientist called Luigi Galvani made dead frogs twitch by applying electricity he thought he had found it. Vitalists aimed at unlocking the secret of life itself and they raised questions about what life is that are unresolved to this day. With Patricia Fara, Fellow of Clare College and Affiliated Lecturer in the Department of History and Philosophy of Science at Cambridge University; Andrew Mendelsohn, Senior Lecturer in the History of Science and Medicine at Imperial College, University of London and Pietro Corsi, Professor of the History of Science at the University of Oxford.

Melvyn Bragg and guests discuss an iconic piece of 20th century maths - Gödel’s Incompleteness Theorems. In 1900, in Paris, the International Congress of Mathematicians gathered in a mood of hope and fear. The edifice of maths was grand and ornate but its foundations, called axioms, had been shaken. They were deemed to be inconsistent and possibly paradoxical. At the conference, a young man called David Hilbert set out a plan to rebuild the foundations of maths – to make them consistent, all encompassing and without any hint of a paradox. Hilbert was one of the greatest mathematicians that ever lived, but his plan failed spectacularly because of Kurt Gödel. Gödel proved that there were some problems in maths that were impossible to solve, that the bright clear plain of mathematics was in fact a labyrinth filled with potential paradox. In doing so Gödel changed the way we understand what mathematics is and the implications of his work in physics and philosophy take us to the very edge of what we can know.With Marcus du Sautoy, Professor of Mathematics at Wadham College, University of Oxford; John Barrow, Professor of Mathematical Sciences at the University of Cambridge and Gresham Professor of Geometry and Philip Welch, Professor of Mathematical Logic at the University of Bristol.

Melvyn Bragg and guests discuss one of the greatest intellectual projects in history - the mass translation of Greek ideas into Arabic from the 9th century onwards.One night in Baghdad, the 9th century Caliph Al-Mamun was visited by a dream. The philosopher Aristotle appeared to him, saying that the reason of the Greeks and the revelation of Islam were not opposed. On waking, the Caliph demanded that all of Aristotle’s works be translated into Arabic. And they were. And it wasn’t just Aristotle. Over the next 200 years Greek philosophy, medicine, engineering and maths were all poured and sometimes squeezed into Arabic. Centred on Baghdad, this translation movement introduced the Islamic world to the philosophy of Aristotle, the geometry of Euclid and the Medicine of Galen. It caused an intellectual ferment that demanded the creation of new words to explain new concepts and house new arguments. Over 600 years before the European renaissance the intellectual legacy of Greece was woven into the tapestry of Arabic thought and it was only through the Arabic versions that Europe go its hands on many Greek ideas. With Peter Adamson, Reader in Philosophy at King’s College London; Amira Bennison, Senior Lecturer in Middle Eastern and Islamic Studies at the University of Cambridge; and Peter Pormann, Wellcome Trust Assistant Professor in Classics and Ancient History at the University of Warwick

Melvyn Bragg and guests discuss the parting of the Red Sea, the feeding of the five thousand and the general subject of miracles. Miracles have been part of human culture for thousands of years. From St Augustine in the 4th century through the medieval cult of saints to David Hume in the 18th, miracles have captured the imaginations of believers and sceptics alike. The way they have been celebrated, interpreted, dissected and refuted is a whole history of arguments between philosophy, science and religion. They have also been used by the corrupt and the powerful to gain their perverse ends. Miracles have been derided and proved to be fraudulent and yet, for many, the miraculous maintain a grip on our imagination, our language and our belief to this day. With Martin Palmer, Director of the International Consultancy on Religion, Education and Culture;Janet Soskice, Reader in Philosophical Theology at Cambridge University; Justin Champion, Professor of the History of Early Modern Ideas at Royal Holloway, University of London.