If there's one thing AI has in common with all new technology, it's that a lot of people are scared of it. When it comes to AI and education, horror stories abound of students using ChatGPT to write their essays, and a possible future where teachers are replaced by bots. But according to this week's guest, there's much to be excited about.

Most of us have Male or Female registered on our birth certificates - but what does this certification mean, in terms of its effect on our lives? There are many other things about us that have at least as much significance as our gender - our sexuality, our ethnicity - but only gender has legal status. This week we're talking about the pros and cons of uncoupling gender from the law.

It's easy to say that people who hold extreme antisocial beliefs should be held responsible for those beliefs. But in fact, many extremists operate within what philosophers call impoverished epistemic environments - epistemic "bubbles" and echo chambers whose inhabitants might be ignorant of the truth, or subject to manipulation. But does that mean responsibility for extreme beliefs therefore lies with the wider public? And if so, what are we to do about it?

The 2019 bushfires that devastated the east coast of Australia had one upside: the smoke in the atmosphere made for some stunning sunsets. But is a beautiful sunset caused by bushfire smoke really beautiful? Or consider the blobfish: crowned the world's ugliest animal in 2013 by the Ugly Animal Preservation Society, the blobfish is actually a miracle of evolution, perfectly adapted to its deep-sea environment. But does that feature make it attractive? This week we're looking at how the aesthetic appreciation of nature and scientific knowledge can be at odds with each other.

When it comes to global problems like climate change, it can be easy to feel as though your own individual efforts to stop it are too small to make a difference. But then when you consider the big players whose efforts could make a difference—the corporations, the political parties—making them do the right thing just seems too daunting and complicated a task. What to do when individual efforts seem too small to matter, but structural change seems too big to effect? This week, the authors of a new book talk about taking a middle path.

Digestive disorders are a common source of distress and social anxiety - which might seem to be an odd topic for philosophy, until you start to think about why we attach such stigma, shame and silence to issues of the gut. What does the gut tell us about our own experience of embodiment - and how can disability theory be used to shape healthier attitudes to the gut issues that plague so many of us?

When someone complains about feeling pressure to use 'woke' language, their discomfort is that of a stranger in an unfamiliar world. For people in marginalised communities, travelling between 'worlds' is an everyday experience, albeit not always a voluntary or a safe one. This week we're talking about the language of trans identity, the category of the natural and the experience of 'world' travel.

We tend to think of time as a universal experience, something that carries us all along in the same direction at the same pace. So it might seem strange to think of time in terms of 'temporalities', different concepts and experiences of time that reflect different cultural values. In Australia, Indigenous temporalities are deeply interwoven with notions of justice, sovereignty and care for country - but these temporalities exist in tension with settler-colonial notions of time.

Once upon a time, what we now call scientists were known as "natural philosophers". These were people who studied the physical universe through observation and logic, using philosophical methods and reasoning. Today, science and philosophy have gone their separate ways, with some scientists rejoicing in the split (the late theoretical physicist Stephen Hawking famously pronounced that "philosophy is dead"). This week we're asking if science and philosophy need each other, and if a reconciliation between the two would benefit both.

Is it possible to have judgement without blame? And what does it mean to say - as Socrates did - that it's better to suffer evil at the hands of others than to be an evildoer oneself? This week we're talking with one of Australia's pre-eminent moral philosophers on questions of judgement, evil, remorse... and why he became a philosopher in the first place.