The Minefield

The results of the recent European Parliament elections have only fuelled the growing concern across the member nations of the European Union that far-right, radical right, Eurosceptic and otherwise anti-immigrant parties are, once again, on the rise.

Apple Music recently released its list of the “100 Best Albums”. It was, without question, a clever marketing technique — but one that raises the problem of whether it’s appropriate to rank works of high human achievement in the first place.

At a time when so many eyes are on international courts, is their apparent failure to protect civilians in Gaza — or to punish the perpetrators of 7 October — further damaging an already shaky public confidence in the concept of international law?

It’s 18 months since the technology company OpenAI made its wildly popular interface with an advanced large language model — GPT-4 — available to the public. What has ChatGPT done to the habits of thought and consideration that produce distinctly human expression?

Protests are, by their nature, unequivocal and univocal. They tend to avoid nuance or fine distinctions, and most often do not invite dialogue. They make demands. Does the particular vocation of universities place ethical limits on the forms of expression available to protestors?

Reciprocity, cooperation, kindness, turn-taking, forbearance, empathy, experimentation — can these counter the decidedly illiberal, impatient, anti-pluralistic, well-nigh apocalyptic energies that now seem resurgent in parts of the West?

During the pandemic, there was a sudden renewal of interest in Harold Ramis’s 1993 film “Groundhog Day” — especially its bleaker aspects. But this missed its sophistication and humanity, to say nothing of its acute depiction of moral growth.

Residents of Sydney have found themselves understandably overwhelmed by the compound traumas of two stabbing attacks in three days. How are we to make sense of the cycling-through of emotions in response to shocking public violence?

There has been an odd confluence of events over the past couple weeks that has managed to intensify the sense of a conflict between two of our most important democratic institutions: the law and the media.

Does the failure on the part of Israel to enable the provision of humanitarian aid or to do everything in its power to prevent civilian casualties suggest “a blameworthy indifference to Palestinian lives”?

It is important to remember that Thoreau’s motivation for withdrawing was neither escapism nor apolitical quietism. The fact that he departed on 4 July signals an invitation to discover a different way of living together.

If Thoreau regards withdrawal and solitude as means by which we learn to escape self-deception, then they may well be little more than preparation for the moral demands friends make of one another.

Solitude is neither alone-ness nor idleness. It is strenuous and takes practice. Solitude does not simply happen in the way that isolation or loneliness does — it must be inhabited.

Are periodic bouts of withdrawal from life’s urgent demands and heated debates necessary to regain a sense of our shared humanity, and to renew the commitments that sustain the moral life?

Waleed Aly, Scott Stephens and philosopher Stephanie Collins field questions from a live studio audience on crowd-behaviour, conformity and the importance of dissent.

Ever since Plato, “crowds” have been associated with irrationality, emotivism, conformism, short-term thinking, and herd-like behaviour. But what if it turns out that crowds are collectively more intelligent than their individual members?

What are we trying to convey when we reach for a word like “evil”? Is it something about a person’s actions or character? Is it what they do or the manner in which they do it?

It is worth reflecting, not just on what is singular about Taylor Swift at this particular cultural moment — why she attracts both the loyalty and the animus that she does — but on what it is about live music events that now draw millions of people to them.

Over the last 18 months, enormously powerful generative AI tools have been placed in the hands of anyone who wants them; as a consequence, the internet and our social media feeds have been inundated with wholly or partially synthetic content.

Because it is sustained by nothing more substantial than a weave of trusted institutions, shared habits and moral commitments, democracies are highly susceptible to the corrosive effects of distrust; Jedediah Purdy joins Waleed and Scott to discuss the necessary conditions for democratic life.

Ours is a time when institutional distrust, digital disinformation and mutual suspicion have become pervasive — but can democracy withstand epistemic and social fragmentation of this kind?

Professor Maryanne Wolf joins Waleed Aly and Scott Stephens to discuss whether we are entering an age of widespread moral illiteracy — an incapacity to engage in the processes that make up the habit of deep reading.

It is fair to say that boredom is a distinctly modern terror. But, as Stan Grant discusses with Waleed and Scott, what if existential boredom points us to our deeper need?

Spanish painter Francisco de Goya’s depiction of Saturn eating his son is a haunting portrait of lust and the fear of one’s own finitude. Christos Tsiolkas joins Waleed and Scott to look into that darkness, and discover what looks back.

Now that John Cleese has announced that the iconic series will return, it’s worth examining what made Fawlty Towers a masterpiece — and whether its interaction with the political climate of the 1970s had anything to do with it.