One of Australia’s greatest strengths has been the remarkable diversity of its multicultural society. But is this also a potential source of weakness? In this live recording at the Festival of Dangerous Ideas, Waleed Aly and Scott Stephens, along with guest Stan Grant, explore the internal and external forces that risk undermining our sense of social unity.

Even for a nation obsessed with the concept of “freedom” — or perhaps it would be better to say, concepts, not all of them easily reconciled, some of them utterly incommensurable — the prominence it was given during the recent Democratic National Convention was arresting.

It was as though the Democratic Party vaulted the presidencies of Ronald Reagan and George W. Bush alike — both of which used “freedom” as a mantra, a talisman, a point of vital differentiation over against communism and terrorism — and return to the muscular wartime rhetoric of Franklin Roosevelt, with his vision of domestic or civic freedom.

But are these competing visions of freedom not doomed to remain in an untenable tension without a mediating or underlying conception of freedom’s nature and limits?

In democracies with a history of racial injustice, are “colourblindness” and recognition of a “common humanity” — which were at the heart of the moral philosophy of Martin Luther King, Jr. — desirable as expressions of our commitment to justice as equality?

When the first episode of Seinfeld went to air in 1989, it faced stiff competition from a packed field of American sitcoms. By its finale in 1998, the “show about nothing” had redefined the sitcom genre and conquered comedy. Critical to its success was the unlikely alchemy of the four central characters — their navigation of the interpersonal conflicts and petty irritations of New York City life, and their heedless disregard for conventions of morality.

That was the trick: the situations they found themselves in had to be relatable, but the characters themselves could not be sympathetic. They had to be superficial, selfish, inconstant, immature, monstrous — which is to say, “Bizarro” — versions of themselves. As co-creator and executive producer Larry David put it, the guiding philosophy was “no hugging, no learning”.

But, as it turns out, there may just be a kind of moral seriousness lurking beneath the mania.

Humour can often be a response to the sense of being ill-at-home in society — perhaps even ill-at-home in the world. But whether it takes the form of fatalism or self-deprecation, all such forms of ironic self-distancing have a sting in the tail.

In one form or another, comedy often proceeds from a certain exaggeration of life — exaggerated bodily movements, or facial expressions, or scenarios, or reactions. These exaggerations have an unreality to them, but still maintain an uncanny relationship to more “normal” life. Put another way: sometimes comedy is just plain silly, the art of relishing the fun of suspending our expectations and upending our social conventions.

What is happening when performers give free reign to the silly? Does it cut the cords of empathy and invite the audience to become mere spectators — whose enjoyment is vicarious, but not really participatory? Or does silliness bind performer and spectator together, inviting them to see reality in a different light?

Immanuel Kant called laughter a form of the disappointment of the understanding — which is to say, surprise — for which the body then compensates: “Whatever is to arouse lively, convulsive laughter must contain something absurd … Laughter is an affect that arises if a tense expectation is transformed into a nothing.”

But surprises, it turns out, come in many shapes and sizes — from a slip or a fall, to a near-miss when you expected an accident, to an uncanny coincidence where you expected randomness. Does our laughter, then, express delight at the surprise, or a desire to set things straight?

The attempted assassination of former US President Donald Trump, while undeniably shocking, was not altogether surprising. It was just the latest blow in a steady drumbeat of political violence that has only grown louder over the last decade.

This reflects the fact that political violence is “in the air”, and is increasingly being regarded by many Americans — and citizens of nations around the worlds — as a justifiable response to political disagreement.

What does it take for such violence to become thinkable? Do we possess the democratic antibodies to resist the contagion of violence?

Comedy happens when something occurs that makes visible just how futile are our most earnest efforts, and how superficial are our solemnities, our moments of greatest seriousness and decorum — hence the deep connection between comedy, absurdity and tragedy.

Because our lives are increasingly tailor-made, we are constantly seeking ways of distinguishing ourselves from others. What is being lost through it all is our sense of a humanity whose inherent vulnerability to misfortune, malfeasance and violence makes us dependent on one another.