"Workism" is defined as the tendency to put work at the centre of one's identity and life meaning - and according to many recent commentators, it's a bad thing. Workism is said to throw life out of balance, and to expose workists to the risk of deep existential trauma if they lose their job. But according to this week's guest, the arguments against workism don't stack up.

For decades, primatologists believed that primate societies were structured around aggressive alpha males - until a remarkable push from feminist scientists in the 1960s and 70s changed the narrative. So why does the "dominant alpha male" story persist in human culture?

The defeat of the Democrats in last November's Presidential election has prompted much soul-searching on the political left. But according to this week's guest, there's still an important point being missed: the fact that while the left pays close attention to historical injustices committed by the West, it's strangely blind to its own history of complicity with oppression.

100 years ago, Henri Bergson was the most famous philosopher on earth, drawing traffic-stopping crowds to his public lectures and scandalising the French intellectual elite with his popularity among women. His ideas resonated at a time when people were anxious about the rise of new and strange scientific discoveries and technologies - which makes him a thinker well worth exploring in 2025.

What should we think when an academic Humanities journal unsuspectingly publishes a paper that's been written as a hoax, full of fashionable jargon and deliberately specious arguments? Does this demonstrate that the Humanities set a higher value on shallow intellectual trends than on rigorous scholarship - or is there something more nuanced and complicated going on?

In the aftermath of the Second World War, France was in a state of creative ferment that affected politics, culture - and philosophy. A new mode of philosophical writing emerged in the form of the review, and it was being done in an idiom that we've since come to recognise as typical of modern French theory: dense, experimental, multivocal, open-ended, very much the opposite of traditional analytic philosophical style. It grabbed scholarly attention then, and is still controversial today.

Does philosophy answer questions, or just keep asking them over and over again? Some say that compared to the sciences, philosophy has few runs on the board when it comes to measurable results. And then there's the issue of sexism in the discipline, and Western philosophy's colonial past. In this live panel discussion recorded in Brisbane, we put philosophy's feet to the fire.

This week we're exploring links between queer liberation and animal subjugation, and discovering how the struggles for acceptable queer identity are often entwined with entrenching animal exploitation. Along the way we get into some fascinating history of sexual violence, colonial constructs of the human, and those ever-shifting categories of "natural" and "deviant" behaviour.

This program includes themes of sexual assault and animal abuse that some listeners may find distressing.

AI is making all kinds of important decisions for us these days, but how far can we trust it? Or rather, what kind of trust is appropriate to bring to AI? The inner workings of "black box" AI are inscrutable even to its creators, so if transparency and explainability are essential to the development of trust, then we could be in trouble. It all depends on how we think about trust.

The forced removal of First Nations children from their families was active government policy in Australia between the 1910s and the 1970s, and still continues today under the banner of child protection. Today we're hearing that the story of the Stolen Generation has a historical parallel in the "child rescue" movement in 19th century Britain, when so-called "ragged children" were taken from their families - in many cases, abducted - and placed in institutions, to be trained and moulded into productive citizens.