The Minefield

What does it mean for a nation - whether it be the United States, Germany, or Australia - fully to acknowledge the truth of its past, to drag its moral debts into the light of day? Should a sense of guilt play any role in that acknowledgement?

What are we to make of the fact that, in a time when democratic politics is being radically challenged by a series of seismic shocks, and when ideas or options once thought impossible are now squarely back ‘on the table’, our political leaders and their opponents have rarely seemed more conventional? David Runciman, Professor of Politics at Cambridge University and host of the Talking Politics podcast, joins us to dissect this political moment.

The vice of impatience reflects a particular relationship to time: the notion that time is a finite commodity that ‘must be made the most of’, not an opportunity for encounter or an invitation to attentiveness and mutual discovery. Better put, impatience is ultimately about control.

The death of 46-year-old George Floyd at the hands of Minneapolis police was both shocking and sickeningly familiar. What are the protesters communicating about the moral content of the police-killing of black men and women?

Are there reasons to act in a particular way, to willingly make some sacrifice, do something which may be good, and which we may even be committed to, when our actions (or lack of action) are likely to be of no consequence? Is size detrimental to democratic community? Professor Roger Crisp joins us to discuss whether the free rider problem highlights the limitation of moral philosophy.

Much like the month of Ramadan, the COVID-19 pandemic presents an intense reminder of a reality we most often ignore: the fact of the limits we inhabit, and our dependence on others.

Calls are mounting for an end to the “shutdown” that has been imposed by governments throughout the world in response to the COVID-19 pandemic – including from some highly regarded philosophers. Are there more humane, more democratic ways of responding to the threat of the virus?

Is the pandemic having a chastening effect on our politics, bringing voters back to the real-world consequences of political decisions, or is the pandemic in fact playing right into the hands of populist politicians, creating ideal conditions in which to fan the flames or fear, resentment and mutual suspicion?

Why, in the light of the #MeToo movement, have we not questioned the aesthetic, much less moral, justification for the disproportionate amount of nudity and simulated sex required of female actors? Do we really need to prolong this puerile reliance on sex to attract viewers?

Can pride be ‘redeemed’, and form the basis of human dignity, or is pride as such a form of moral corruption, a debased form of moral vision?