There are an estimated 16.2 million documented orphans worldwide, with as many as 100 million more children living on the streets. It’s a problem of crisis proportions, which makes it perhaps strange that so many of us consider adoption as more of a last resort than a first-order obligation – to be considered only if the path to having genetically-related children is blocked. This week we’re looking at the justifications for genetic preference in families, and asking how these justifications stack up against the moral duty to adopt.

Identity politics is grounded in the appeal to a stable, unified self and the authority of testimony. But this week we’re asking whether that foundation is solid, and if deconstructing it might allow for a more flexible approach to social justice.

These days, beauty is a moral imperative, an ideal to live by, and one according to which we judge ourselves and others. As a result, we increasingly shape our identities around our bodies – and not just our actual bodies with their lumps and bumps, but our imaginary future bodies: thin, smooth and firm. Gradually our notion of the good life comes to be centred on physical appearance, and this causes a range of harms which until now, philosophers have not taken seriously enough.

In a world shaken by war, pandemic and climate crisis, hope is a precious resource. It can be fragile, fleeting and hard to find. But what exactly does hope mean? It has clear Christian overtones, and a venerable theological tradition behind it. This week we're talking about the ways in which the theological informs the secular, and exploring how hope plays out in the political arena. We also hear a personal story of rupture and trauma, and a perspective on hope that accommodates the tunnel as well as the light at the end.

This week, a conversation about death, and the ways in which our reluctance to face mortality results in the creation of “immortality constructs” – comforting symbolic fictions that when challenged, can elicit a violent defensive response. In order to come to terms with death, we need to come to terms with sex – but this can involve a double bind for women. Is the age-old association of women with death and sexuality helpful or harmful? And what does this all have to do with chilli sauce?

There was once a time when mythology and philosophy got along perfectly well together. But since the Enlightenment, philosophy has come to regard myth as something of an embarrassment – and today, we often tend to view “myth” as synonymous with “falsehood”, or at least as a throwback to pre-rational, superstitious human culture. Myths are also held to be suspect in political theory, where the memory of "blood and soil" Nazi ideology is still fresh. Is there a role for myth in secular democratic politics, and in modern philosophy?

Most of us agree that pain is part of life, that none of us can escape it, and that death comes for all of us in the end. And yet many of us feel that life is worth it; that the pleasure of life outweighs the suffering. Anti-natalist philosophy takes a different view. The anti-natalist believes that pain outweighs pleasure, so much so that it's morally wrong to bring a child into the world. What follows from this? Should we not only abstain from procreation but seek to stop non-human animals from doing the same? What about the innate biological drive to reproduce? And are happy people the victims of false consciousness?

Movies and TV series increasingly feature leading characters that are morally repugnant, and yet we respond positively to their charisma. Why do we like them so much on screen? And is our emotional investment in their stories indicative of moral failure on our own part? This week we're exploring ideas of moral beauty, moral ugliness, and the strange ways in which artists - even in apparently morally neutral fields like architecture - can play with our notions of good and evil.

Philosophy can sometimes be an exercise in abstract, "pure" reason, unsullied by the demands of the body or the contingencies of history. But this week we're placing history and corporeality front and centre, with a look at the intimate lives of four eminent philosophers, and asking how their private entanglements shaped their public work.