The Minefield podcast

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추가했습니다 four 년 전

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Curated Questions: Conversations Celebrating the Power of Questions!

1
Kevin Kelly 50:30

11일 전50:30

나중에 재생

리스트

50:30

Episode Notes [00:00] The Importance of Questioning [01:21] Introduction to Curated Questions [02:20] Meet Kevin Kelly [03:56] Kevin Kelly's Mentor: Stewart Brand [05:33] The Role of Questions in Intellectual Traditions [06:47] Disequilibrium and Growth [10:21] Embodied Questions and Exploration [11:11] Balancing Exploration and Exploitation [11:50] The Inefficiency of Questioning [15:53] The Abundance Mindset [18:39] The Inevitable and Quality Questions [19:26] Hill Climbing vs. Hill Making [22:28] The Challenge of Innovation [24:13] The Beauty of Engineering and Innovation [24:34] Navigating the Frontier of New Technologies [25:33] The Role of AI in Question Formulation [26:43] Challenges in Advancing AI Capabilities [29:11] The Long Now Foundation and the 10,000 Year Clock [29:56] Transmitting Values Over Time [31:03] Ethics in AI and Self-Driving Cars [33:26] The Art of Questioning [34:04] Photography: Capturing vs. Creating [36:12] The Inefficiency of Exploration [38:36] Daily Practice and Long-Term Success [40:17] The Importance of Quantity for Quality [43:22] Final Thoughts and Encouragement on Questioning [46:24] Summary Takeaways Resources Mentioned Wired Magazine Whole Earth Review WELL Hackers Conference What Technology Wants by Kevin Kelly The Inevitable by Kevin Kelly Cool Tools Project Long Now Foundation Stewart Brand Socratic Method Koan René Descartes Conde Nast Vouge Olivetti Typewriter Trolley Problem Terry Gross Lex Friedman Tim Ferriss KK.org Kevin2Kelly on Instagram Recomendo Newsletter Excellent Advice for Living Beauty Pill Producer Ben Ford Questions Asked When did you first understand the power of questions? Can I do that? Can that be something that you can learn? How did questions function differently between Eastern versus Western intellectual traditions? What role do you think embodied questions those we explore through doing rather than thinking play in developing wisdom? What's on the other side of the hill? What happens if you go to the end? What's the origin of this? How should one think about the exploratory in one's life? Is there anything that you would add to your list of 15 statements that define what makes a quality question? Is there a qualitative difference between the questions humans are asking and the questions our AI systems are beginning to formulate? What do you think would help them get there? Any idea on a forcing function on how we get them [LLMs] to ask the better questions so that they might improve in that direction? What were some novel questions that broke your brain at the time in thinking about this 10,000-year clock or beyond? What's it good for? What would you use it for? What else could you do over the long term for 10,000 years? How do you transmit values over time? How do you evolve values that need to change, and how do you make a difference? How do even know what you don't want to change? What do you want to continue? What's the most essential aspects of our civilization that we don't want to go away? What are the rules? What is the system? How do you pass things along in time and not change the ones you don't wanna change, and make sure you change the ones that are more adaptable so they can adapt? What do you think about questioning itself as an art form? How has being a photographer influenced the way you question reality, visually compared to verbally? Are you a photographer that takes photos or makes photos? What will happen? What will happen next? What are your right now questions that you are wrestling with or working with in your life? Can someone else do what I'm trying to do here? Am I more me in doing my art or more me in doing the writing? Do you have any other thoughts or encouragement about questions that we haven't explored? What makes a good question? How do you ask a good question? What questions do you dwell on to be in purposeful imbalance? What is your practice in embracing the inefficient nature of questions to achieve breakthroughs? What are the new hills you can build and frontiers you can explore? How can you use your curiosity and humanity to pursue questions that trend toward the fringes?…

The Minefield

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In a world marked by wicked social problems, The Minefield helps you negotiate the ethical dilemmas, contradictory claims and unacknowledged complicities of modern life.

290 에피소드

#Society #Philosophy #Australia #ABC Radio

The Minefield

13 subscribers

updated 5일 전

시리즈 홈•Feed

In a world marked by wicked social problems, The Minefield helps you negotiate the ethical dilemmas, contradictory claims and unacknowledged complicities of modern life.

290 에피소드

#Society #Philosophy #Australia #ABC Radio

모든 에피소드

The Minefield

1
Is it only “joy” when it’s shared? 54:03

5일 전54:03

나중에 재생

리스트

54:03

“Joy” is a strange kind of word. It describes a feeling that we all know, but do not know exactly how to value. It’s not happiness — which can, after all, be interior, quiet and express itself as a kind of contentment — nor is it merely pleasure (even though, in many languages, “pleasure” and “joy” are etymologically related). Joy is not only more exuberant than happiness, it is also weightier than pleasure. Montaigne was onto something when he wrote, “Profound joy has more seriousness than gaiety about it …” In what circumstances, then, do we find that it is fitting to use the word “joy”? It is almost always when it is coupled with a sense of struggle, the experience of coming through disappointment and failure, the attempt to achieve something that is inherently difficult. That’s why it does not strike us as inappropriate when joy is tinged with sorrow (as when a loved one is not present to experience it) or when sorrow is lightened by joy (the same way that lamentation, for instance, can be an expression of an underlying hopefulness). All of which is to say, whatever “joy” is, it isn’t easy. But then there’s one additional element that invariably seems to be present when we reflect on the nature of “joy”: the fact that it seems to require companionship, or at least company. It needs to be shared.…

The Minefield

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Australian voters have spoken — do we know what they said? 54:29

12일 전54:29

나중에 재생

리스트

54:29

After any election, a narrative of sorts must be woven out of the disparate threads of the votes of so many individuals in so many seats. Which is to say, there has to be an act of discernment to hear what “the people” are trying to communicate — to make their will legible, as it were. Despite a relatively modest increase in Labor’s primary vote, the Albanese government added between 15 and 18 seats to its majority in the Lower House, while the Coalition has been reduced to a parliamentary rump. The election outcome, then, was decisive — but what does it mean? Was this simply a matter of the electorate wanting the stability of incumbency in uncertain times, overshadowed by an increasingly unpredictable US president? Was it about punishing the Coalition for its flirtations with Trumpism-down-under and its incoherent policy offerings? All of the above? Was it also a sign that voters have wearied of “culture war” politics, and desire the centrism and modesty of responsible governance? Did the prime minister reflect the better angels of Australians’ nature back to them with his humility and emphasis on kindness ? Or is Labor’s parliamentary majority less significant than it seems?…

The Minefield

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Is disillusionment a feature of democratic politics, not a bug? 53:40

19일 전53:40

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리스트

53:40

Democracy is often lauded as a peculiarly just and effective form of government — one that enjoys the benefits that flow from twin virtues of popular engagement and political accountability. And yet the effectiveness and resilience of democratic politics depends on the trust voters have in political institutions. When those institutions are felt not to be responsive to the needs and fears of citizens, when politicians seem not to represent those who voted for them (and seem instead to serve their own interests or the interests of ulterior “others”), or when governments seem impotent in the face of geopolitical tensions, global supply chains or complex market realities, such conditions can provide a breeding ground for disillusionment. In such circumstances, voters may be more inclined to punish incumbents than to invest their replacements with some democratic mandate — so beginning the electoral cycle of organised popular disaffection. Can a democracy like Australia break that cycle, or is democratic disillusionment an inevitability?…

The Minefield

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What are we doing when we vote? 53:52

26일 전53:52

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리스트

53:52

This year marks the 100th anniversary of the first federal election to be held in Australia after the passage of Senator Herbert Payne ’s private member’s bill, which made voting compulsory. In 1922, only 57.95 per cent of registered voters turned out. Payne’s home state of Tasmania had the poorest showing (45.93 per cent), whereas Queensland — where voting in state elections had been compulsory since 1914 — saw the highest (82.66 per cent). As Judith Brett writes : “It was clear that Queensland’s compulsory voting for state elections had carried over to the federal sphere, perhaps from habit, perhaps because Queenslanders didn’t distinguish between state and federal elections and thought they would be fined for not voting. Or perhaps, as advocates of compulsory voting hoped, it was because being forced to vote made people more politically aware and engaged.” Whichever reason best accounts for the enviable voting behaviour on the part of Queenslanders, the prospect of making Australia’s federal elections more truly representative — and therefore, ideally, endow its governance with greater legitimacy — overcame lingering fears in some quarters about the violation of individual liberties. When Australians went to the polls on 14 November 1925, not only did voter turnout jump to 91.39 per cent, but the requirement to vote did not lead to a rise in informal voting. Voting is part of our cultural fabric, and compulsory voting — along with preferential voting and a non-partisan election commission — has saved Australia from some of the anti-democratic distortions we’ve seen in other nations. But because voting is what Australians do, how often to we reflect on what we’re doing when we vote, and what we’re communicating about power, accountability, ourselves and our aspirations for Australia?…

The Minefield

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Can Australia’s federal election escape the shadow of Donald Trump? 53:56

5 weeks 전53:56

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리스트

53:56

If there is ever a time when politicians should be able to expect a fair share of the public’s attention, it’s during an election campaign. After all, this triennial event is when they can demonstrate to the Australian public that they’ve been attentive to their aspirations and concerns for the future, and have developed a series of policies able to address those hopes and fears. And yet Donald Trump’s reckless bluster and punitive tariffs have sucked most of the air out of Australia’s federal election, and the unpopularity of the US President has succeeded in blowing the campaign of at least one political party off course. Trump may well be unavoidable, but is the attention he garners inevitable? Are the differences between US-style politics and Australia’s well-functioning democracy now so vast that we can better appreciate the preciousness of our own rather more modest democratic way of life?…

The Minefield

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AI in education — is it a technology to be feared, or a tool to be taught? 58:00

6 weeks 전58:00

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리스트

58:00

This is the second of two episodes recorded in front of a live audience as part of a special “Week with Students”, a collaboration between Radio National and ABC Education. Over a short period of time, AI has become pervasive. Immensely powerful platforms have placed artificial intelligence at our fingertips, and more than two-thirds of Australian students admit to using AI chatbots like OpenAI’s ChatGPT and Microsoft’s Copilot. But as with any technology, alongside the convenience and new capabilities come certain risks and unforeseen consequences. The debate is raging over what it would take to ensure that AI’s power can be made to serve the common good. Is education and greater technological literacy part of the solution?…

The Minefield

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Are we on the brink of a world without books? On Ray Bradbury’s “Fahrenheit 451” 1:00:43

6 weeks 전1:00:43

나중에 재생

리스트

1:00:43

This is the first of two episodes recorded in front of a live audience as part of a special “Week with Students”, a collaboration between Radio National and ABC Education. Of the three great dystopian novels published on either side of the Second World War — Aldous Huxley’s “Brave New World” (1931), George Orwell’s “Nineteen Eighty-Four” (1949) and Ray Bradbury’s “Fahrenheit 451” (1953) — it is Bradbury’s vision of a future without books that can lay legitimate claim to being the most prescient. It is certainly the most relevant to us. “Fahrenheit 451” is, ultimately, a story about education. It tracks the moral awakening of an unthinking, drone-like fireman named Guy Montag, whose occupation it is not to protect properties against flames but to incinerate books. And yet the disappearance of books did not happen, in the first instance, because of state action. It all started with the steady reduction of the size of texts and a rapid increase in the rate of publication. (Bradbury might as well have been describing social media.) After that, it didn’t take much for books to be permitted to disappear altogether due to their irrelevance to the way people live. Why would you need censorship when distraction and disinterest will do the trick? But after a series of encounters with witnesses, teachers and guides, Montag is led out of darkness and into enlightenment; away from the flames that burn and toward the fire that gives warmth, companionship, sociability; away from distraction and inner-emptiness and toward contemplation, curiosity and wonder.…

The Minefield

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Ramadan: Is hope a flimsy emotion, or can it grow from devastation? 54:22

8 weeks 전54:22

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리스트

54:22

We arrive, at last, at the end of our Ramadan series — and the second of our pair of positive responses to radical disappointment with the world. For some, hope is untrustworthy, amounting to little more than dreaming or wish-fulfilment. For others, hope can turn into kind of bad faith demand, leading to dishonest politics (in the name of being up-beat or staying positive) or even to habituated practices of avoidance. But hope can also galvanise a community to work together for an otherwise uncertain future, in a way that mere optimism cannot. One immediately thinks of someone like Martin Luther King. Jr. But there is another example to draw upon. In his book Radical Hope: Ethics in the Face of Cultural Devastation , about the last great Chief of Crow Nation, Plenty Coups (1848 – 1932), the philosopher Jonathan Lear writes: “Plenty Coups was able to lead himself and his people forward into an unimaginable future committed to the idea that something good would emerge. He carried himself and his people forward, committed to the idea that it was worthwhile to do so, even while acknowledging that his own local understanding of the good life would vanish. This is a daunting form of commitment: to a goodness in the world that transcends one’s ability to grasp what it is … There may be various forms of ethical criticism one might be tempted to level at this form of hopefulness: that it was too complacent; that it didn’t face up to the evil that had been inflicted on the Crow tribe. But it is beyond question that the hope was a remarkable human accomplishment — in no small part because it avoided despair.” Hope, then, can emerge from loss, from mourning, from the experience of devastation. But this raises the further question of whether an anchor “out there” is necessary to sustain communal action. Can the impetus not also come from inherent value of the work itself — work that would be good and right to do, regardless of the outcome? — Upcoming live events: In the first week of April, as part of a special “Week with Students” — a joint initiative by Radio National and ABC Education — Waleed Aly and Scott Stephens will be recording two episodes of The Minefield with an audience of Year 11-12 students, parents and teachers. - 1. ARE WE ON THE BRINK OF A WORLD WITHOUT BOOKS? The irony is unavoidable: a novel that imagines a world in which books are banned — and in which entertainment has swallowed up education — has earned a stable place on the Australian high school curriculum. For this live recording of The Minefield, Waleed Aly and Scott Stephens are leaning all the way into that irony and will discuss Ray Bradbury’s novel “Fahrenheit 451” with students, parents and teachers at the Parramatta Library. The future Bradbury imagined in 1953 has never felt closer; is it too late to heed his warning? WHEN: Friday, 4 April 2025. Arrive at 5:30pm for a 6:00pm start. WHERE: Parramatta Library, 5 Parramatta Square, NSW. Register your interest on Eventbrite . - 2. IS AI A TECHNOLOGY TO BE FEARED OR A TOOL TO BE TAUGHT? Over a short period of time, AI has become pervasive. Immensely powerful platforms have placed artificial intelligence at our fingertips, and more than two-thirds of Australian students admit to using AI chatbots like OpenAI’s ChatGPT and Microsoft’s Copilot. But as with any technology, alongside the convenience and new capabilities come certain risks and unforeseen consequences. The debate is raging over what it would take to ensure that AI’s power can be made to serve the common good. Is education and greater technological literacy part of the solution? WHEN: Saturday, 5 April 2025. Arrive at 10.30am for an 11:00am start. WHERE: ABC Ultimo, 700 Harris Street, Ultimo, NSW. Register your interest on Eventbrite .…

The Minefield

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Ramadan: Is optimism a virtue, or a form of moral evasion? 53:37

9 weeks 전53:37

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리스트

53:37

For the last two episodes, we’ve been discussing what might be called negative or aversive responses to radical disappointment with the world — even though, as we’ve seen, both despair and fear have characteristics which commend them. In the next two episodes, we’re turning to rather more positive responses. There is little doubt that pessimism enjoys a certain cultural cache these days. It is easy to say that things are bad and getting worse. And yet such a claim can have a corrosive effect on the democratic bonds on which the very possibility of change depends. Likewise, the demand on the part of some to be optimistic — whether that is the meliorist appeal that “it’s not all that bad”, or the political pledge that “the guardrails will hold”, or the techno-utopian promise that “technology will save us” — can act as a pressure-release valve on our moral emotions. At worst, such optimism can function as what Martin Luther King, Jr. called the “tranquilizing drug of gradualism”. So does optimism absolve us of moral agency, or is a tempered optimistic disposition — what we could call a certain “cheerfulness” — the condition of possibility whereby we are willing to rely upon one another and entrust ourselves to each other’s care? — Upcoming live events: In the first week of April, as part of a special “Week with Students” — a joint initiative by Radio National and ABC Education — Waleed Aly and Scott Stephens will be recording two episodes of The Minefield with an audience of Year 11-12 students, parents and teachers. - 1. ARE WE ON THE BRINK OF A WORLD WITHOUT BOOKS? The irony is unavoidable: a novel that imagines a world in which books are banned — and in which entertainment has swallowed up education — has earned a stable place on the Australian high school curriculum. For this live recording of The Minefield, Waleed Aly and Scott Stephens are leaning all the way into that irony and will discuss Ray Bradbury’s novel “Fahrenheit 451” with students, parents and teachers at the Parramatta Library. The future Bradbury imagined in 1953 has never felt closer; is it too late to heed his warning? WHEN: Friday, 4 April 2025. Arrive at 5:30pm for a 6:00pm start. WHERE: Parramatta Library, 5 Parramatta Square, NSW. Register your interest on Eventbrite . - 2. IS AI A TECHNOLOGY TO BE FEARED OR A TOOL TO BE TAUGHT? Over a short period of time, AI has become pervasive. Immensely powerful platforms have placed artificial intelligence at our fingertips, and more than two-thirds of Australian students admit to using AI chatbots like OpenAI’s ChatGPT and Microsoft’s Copilot. But as with any technology, alongside the convenience and new capabilities come certain risks and unforeseen consequences. The debate is raging over what it would take to ensure that AI’s power can be made to serve the common good. Is education and greater technological literacy part of the solution? WHEN: Saturday, 5 April 2025. Arrive at 10.30am for an 11:00am start. WHERE: ABC Ultimo, 700 Harris Street, Ultimo, NSW. Register your interest on Eventbrite .…

The Minefield

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Ramadan: Should we try to live without fear, or learn to face it together? 53:55

10 weeks 전53:55

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리스트

53:55

Throughout the month of Ramadan, we are examining the range of emotions that arise in response to radical disappointment with the state of the world. Last week, we looked at the centripetal emotion of despair — a response that can cause us to withdraw into ourselves. This week, we turn to the centrifugal emotion of fear — which can take the form of paralysis, but most often is directed outward toward some threat. There are few emotions that are more natural than fear. While fear might be necessary for survival, it is not an emotion we can live comfortably with. We prefer to live without fear, which most often means eradicating what we imagine to be the source or cause of that fear. And therein lies the problem.…

The Minefield

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Ramadan: Is despair always detrimental, or can it give rise to hope? 54:27

11 weeks 전54:27

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리스트

54:27

The political climate over the last six months in much of the world has been undeniably dark. It’s little wonder that so many people seem to have given in to despair. The causes of this prevailing condition are numerous — they include the ongoing death and destruction in Ukraine and Gaza, the devastating return of dead Israeli hostages, the rising tide of antisemitic and Islamophobic violence, the tearing of Australia’s social fabric, the ascendancy of anti-democratic forces in the world’s advanced democracies, the seeming impotence of international and constitutional law to safeguard our ideals of justice and accountability, the waning of political determination to address climate change. Our despair stems from a sense of radical disappointment with the state of the world. It is not only that the world seems impervious to our collective aspirations for justice, peace and the protection of the vulnerable — it is as if the world rewards mere force and a casual indifference to the fragility of human life. Over the four weeks of the month of Ramadan, we will be exploring some of our responses to this radical disappointment with the world — beginning, appropriately, with despair itself. Should despair always be avoided? When it gives rise to resignation and a kind of nihilist inaction, yes. But despair can also be a morally fitting response to the preciousness of what it is that is lost or under threat. Could it even be, as Henry David Thoreau recognised, that despair can be “the slime and muck” out of which hope, like a water lily, can grow?…

The Minefield

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Are “firewalls” the best way to counteract the appeal of the far-right? 53:19

12 weeks 전53:19

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리스트

53:19

As the results of the recent German election came in, a familiar pattern took shape. A broadly unpopular centre-left political party was voted out — due, in no small part, to its immigration policies and perceived economic failures — in favour of a centre-right party who pledged to adopt a “stronger” approach to borders and migrants, and to restore the nation to its former prosperity. Lurking in the wings, meanwhile, is growing far-right movement that cannot overtly be courted by the governing parties, but whose popular appeal is implicitly acknowledged in the way they frame their policies and rhetoric. For decades, the “firewall” (die Brandmauer) has stood between the far-right Alternative for Germany (AfD), on one side, and the centre-right Christian Democratic Union and the centre-left Social Democratic Party, on the other. But forces from with without, and political tactics from within, seem intent on testing whether that non-cooperation agreement should continue to hold. So is a “firewall” — which seeks to limit the parliamentary influence of the far-right — the right way to defend a constitutional democracy, or does it undermine claims of democratic legitimacy?…

The Minefield

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How hate speech in healthcare tears at something sacred in our common life 53:03

13 weeks 전53:03

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리스트

53:03

At a time when the Australian community seems to be so deeply divided along multiple faultlines, there was something somewhat heartening about being able to share a common outrage. That’s only word that captures the depth of public response that greeted a now infamous video in which two nurses at Bankstown Hospital seemed to express extreme anti-Israeli/antisemitic sentiments and allegedly boasted about killing Israeli patients in their care. While some have used the video to exacerbate tensions within Australian society, the broader response points to a recognition of the sacred obligation of heath workers to attend to the vulnerable bodies in their care. It is an obligation that was reaffirmed immediately and forcefully after the video came to light. The Australian Nursing and Midwifery Federation led the way : “We know that health and peace are deeply connected — one cannot exist without the other. Through our commitment to care, compassion, and justice, we continue to uphold these values and stand against all forms of violence, hatred, and discrimination. Our strength lies in our unity, and we must always uphold the principles of respect, kindness, and understanding toward one another regardless of background, faith, or identity.” And then there is Mike Freelander , a paediatrician and the federal Labor member for the NSW seat of Macarthur: “We health professionals have an obligation to care, treat and protect our patients’ health and this is an obligation we take immensely seriously. This is a sacred responsibility that is universal, no matter which God we pray to or none.” And finally, Jamal Rifi, a Lebanese Australian doctor, who said : “No health practitioner should ever treat anyone differently based on their religion, culture or nationality. We treat them as human beings.” It is hard to remember a time when shared institutions (such as hospitals and the courts) and shared commitments (the obligation to care for patients, or the dignity of the accused) have been more important. Their moral significance lay in their indiscriminacy. When hate speech and other forms of discrimination occur in such institutions, it can damage the faith we have in the institutions themselves.…

The Minefield

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The School of Sport: Bob Murphy and the centrality of connection 57:34

14 weeks 전57:34

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리스트

57:34

In 2016, the Western Bulldogs made an improbable run to the AFL Grand Final. The seventh-place team would beat the minor premiers, the Sydney Swans, and end a six-decade drought. But their longest serving player, the erstwhile captain and heart-and-soul of the team, Bob Murphy, would not take the field. In the third round, a ruptured anterior cruciate ligament had ended the 17-year veteran’s season. After their triumph, Murphy watched his teammates walk up to the dais, one by one, to receive their premiership medal. He felt elation, and pride, at his team’s success. But there was an undeniable separation between him and them. As he wrote in his memoir, Leather Soul : “The Dogs sat atop the football mountain as famous victors and I was part of that, but the 22 players on the field had just become football immortals. There was a clear line between the 22 who played and the rest of us. That’s just how it is in our game.” The secret to the Bulldogs’ success was “team over individual” — and no one embodied that ethos more than Bob Murphy. He tried to console himself that it couldn’t be any different after their Grand Final victory. But then the Bulldogs’ coach, Luke Beveridge, said into the microphone, “I’d like to call Bob Murphy to the stand …” What did this experience teach Murphy about the emotional cords that bind teams together, about the importance of shared stories, about the centrality of connection?…

The Minefield

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The School of Sport: Craig Fitzgibbon and the burden of responsibility 53:01

15 weeks 전53:01

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리스트

53:01

There are few jobs in professional sports that are more important, and more unforgiving, than that of coach. Their most significant work is invisible to the fans. When things go wrong, the coach is usually the first to be blamed. When the team is enjoying success, it is the players that typically reap the accolades. Coaches can make or break a club. They can transform mid-tier teams to genuine contenders, and they can utterly “lose the locker room”. But the weight of responsibility that many coaches feel is not just the expectation to win. It’s the cultivation of a winning culture — creating the kind of environment that encourages players to sacrifice for one another, and strengthening the bonds that enabling them to withstand the dangers of failure and success.…

The Minefield

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The School of Sport: Lydia Williams and the virtue of vulnerability 52:22

16 weeks 전52:22

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리스트

52:22

Athletes would seem to be the embodiments of strength, discipline, autonomy, self-reliance. Of all people, we would expect them to be invulnerable to the moments of self-doubt and weakness that afflict the rest of us. And yet, particularly after serious injuries or during long periods of convalescence and rehabilitation, many athletes experience intensified forms of the vulnerability — the dependency upon others, the dis-ability, even — that are essential to the human condition. So what can the experience of physical limitation on the part of elite athletes tell us about what Alasdair MacIntyre calls “the virtues of acknowledged dependence”?…

The Minefield

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The School of Sport: Madison de Rozario and the importance of pride 54:05

17 weeks 전54:05

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리스트

54:05

Within certain religious traditions, pride is a “special sin” because it involves an overestimation of one’s self — making oneself a little “god” in one’s own eyes. But Aristotle did not regard pride as such to be a vice, only its unwarranted or unmerited expressions. The important thing for Aristotle was not to seek recognition or adulation from just anyone. Instead, we should try to do things that make us proud of the person we have become — and that elicit pride from those we respect and admire. Many people are (rightly) turned off by arrogant or contemptuous or boastful athletes. But the ability to be proud of oneself — the person I’ve become, what it took for me to get here, that I’ve honoured the faith my mentors placed in me, to say nothing of the time and effort of the team around me — is surely inseparable from athletic achievement. From true greatness.…

The Minefield

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The School of Sport: Why does sport bring out the worst in some athletes? 53:47

18 weeks 전53:47

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53:47

Over the next five weeks, we are going to be exploring a series of profound moral dilemmas with some of Australia’s most accomplished athletes. How has their life in elite competition prepared them to wrestle with challenges so many of us have faced ourselves? Has sporting excellence succeeded in bringing out the best in them? If so, what can that teach the rest of us? But before we examine the best, it seems only fitting that we first acknowledge the worst. In their frequent displays of superiority, and in their demand for adulation — even “worship” — elite athletes mark themselves as a class apart. More than billionaires, music stars and monarchs, it is athletes who seem to live among us like gods: bigger, faster, stronger than the rest of us. Should we be surprised, then, when these athletes do not want to be bound by the normal laws of human behaviour? After all, the arenas they inhabit are governed by rules of their own, and their conduct in these arenas evokes older, mythic, more violent times: a time of combatants, aggressors, warriors, giants, titans. Is it any wonder that so many elite athletes — given their physical supremacy, the vast sums of money at their disposal, and the ready throng of worshippers that surround them — should be peculiarly susceptible to the arch-vices, the seven deadly sins?…

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Is Australia breaking? 53:52

19 weeks 전53:52

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53:52

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.This episode was first broadcast on 08 September 2024.…

The Minefield

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What's behind the mass appeal of live music events? 53:47

20 weeks 전53:47

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53:47

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.This episode was first broadcast on 18 February 2024.…

The Minefield

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The ethics of "Groundhog Day" 53:47

21 weeks 전53:47

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53:47

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.This episode was first broadcast on 05 May 2024.

The Minefield

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Are we losing a sense of "the common"? 52:58

22 weeks 전52:58

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52:58

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.This episode was first broadcast on 07 July 2024.…

The Minefield

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The necessity of withdrawing 53:35

23 weeks 전53:35

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리스트

53:35

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? This episode was first broadcast on 17 March 2024.

The Minefield

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What are we doing when we give gifts? 53:47

24 weeks 전53:47

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리스트

53:47

Poised as we are at the brink of our great annual festival of shopping, wrapping, giving and exchanging, we can sometimes forget just how ethically complicated the act of “gift-giving” is. In fact, those who recoil at the idea of receiving the “charity” of others, as well as those who are suspicious of the clandestine giving of gifts and doing of favours —suggesting a corrupt quid pro quo — are more attuned to this ethical complexity than those who take an unseemly delight in the prospect of “out-gifting” another. In its best forms, we like to think of gift-giving as an expression of a sense of gratitude that the other person is in the world, and that we get to share the world with them. What is meant to be communicated by such gifts, then, is the simple acknowledgement of their preciousness to us, and that our lives our bound together. Should gift-giving elicit a kind of reciprocity? After all, as Marcel Mauss recognised, gifts create forms of obligation, even indebtedness. So just as there is an ethics of gift giving, there is also an art to gift receiving. As Ralph Waldo Emerson put it, “He is a good man, who can receive a gift well”.…

The Minefield

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Bonus episode: Can democracy be saved with decency? A public lecture by Scott Stephens 52:59

24 weeks 전52:59

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리스트

52:59

Democracy is in retreat, authoritarianism on the rise. But this has happened before. So how did big thinkers of the past respond to the threats to democracy, and what can we learn from them? Scott Stephens delivered the Humanities Research Centre 50th Anniversary Distinguished Lecture at the Australian National University on 31 July 2024. It was recorded and subsequently broadcast as part of the SOS DEMOCRACY series on Big Ideas . After the lecture, Scott answers questions from Dr Kim Huynh , the Deputy Director of the Humanities Research Centre, and members of the audience.…

The Minefield

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“The Godfather, Part II” — a parable of corruption and fall 54:30

25 weeks 전54:30

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리스트

54:30

In December 1974, “The Godfather, Part II” premiered in New York City. Following the unlikely success and unexpected acclaim that his 1972 adaptation of Mario Puzo’s bestselling novel received, Francis Ford Coppola was granted almost unlimited discretion to realise his cinematic vision for the sequel — and he used that discretion to greatest possible effect. In fact, “The Godfather” and “The Godfather, Part II” are rare instances of films that far outstrip, in both its narrative depth and its aesthetic form, the source material on which they are based. At the heart of the first two “Godfather” films is a stark contrast. Vito is virtuous within a cinematic universe in which legality and morality are not synonymous: the fact that his assassination of the tyrannical Don Fanucci is celebrated, that his “favours” are beneficent, that he is attentive to his wife and children — all suggest a kind of moral goodness. Whereas Michael, having begun as the most virtuous of Don Corleone’s sons, falls deeper than the others could have gone. Having begun alone, somewhat removed from the family, Michael ends the film utterly, existentially, morally, isolated.…

The Minefield

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Is a “digital duty of care” enough to protect young people from social media’s harms? 54:23

26 weeks 전54:23

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54:23

Since the start of November, the Australian government has made two significant announcements aimed at preventing the harms that social media platforms are causing to the mental health of adolescents — but are these measures enough?

The Minefield

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How much control should corporations have over the speech of their employees? 53:58

27 weeks 전53:58

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리스트

53:58

Most of us are aware that the emergence of social media platforms and their omnipresence in our lives have fractured public discourse and undermined the conditions of democratic deliberation. But we are only now beginning to grapple with the way corporations — having already decided to make “values” and “ethics” central in their self-presentation to consumers — have become increasingly susceptible to public pressure to deal harshly with employees who express controversial, distasteful or simply divisive opinions. As a result, limitations on the speech of employees are being tolerated that would rarely be accepted within a democratic society.…

The Minefield

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The return of Donald Trump — do we know what it means? 54:09

28 weeks 전54:09

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54:09

“Donald Trump is no longer an aberration; he is normative.” Such is the assessment of Peter Wehner — a Republican strategist and former adviser to President George W. Bush, and an outspoken critic of Trump himself — in the aftermath of the former president’s thundering re-election victory. It was not an electoral college landslide of the order of Barack Obama’s in 2008 or Bill Clinton’s in 1996. But it was sufficiently decisive as to command a reckoning. Perhaps most obviously, his victory relegates the Biden presidency to a kind of hiatus within what may well prove to be Trump’s twelve-year dominance of American politics. The fact that Trump survived all the forces arrayed against him — political, legal, economic, cultural, popular — reinforces the power of his “persecution” narrative, and will likely only deepen Americans’ disdain for democratic institutions. One of the live questions of this election is whether Trump’s resurgence will encourage the would-be-antidemocratic leaders of other nations to follow his playbook.…

The Minefield

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Is the concept of “evil” worth retaining? 54:10

29 weeks 전54:10

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54:10

One of the defining features of the last century is the fact that “evil” has become more vivid to our imaginations and common in our language than “good”. Stan Grant joins Waleed Aly and Scott Stephens to discuss whether “evil” is, in our time, a concept worth holding onto. Or does its use and misuse in our public discourse cause more harm and confusion than good?…

The Minefield

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Should revenge have any place in our politics? 54:19

30 weeks 전54:19

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리스트

54:19

There is something undeniably satisfying about revenge. When we feel we have been aggrieved, harmed or humiliated, it is natural to want payback. In ancient Greece, to inflict such an injury was conceived of as incurring a debt — and the only way to make the perpetrator “whole” was to have the injury repaid in kind. The paradox — as Socrates, Sophocles and Euripides all knew — is that revenge, though it is desired, is never satisfying, because it gives rise to a perpetual cycle of hit-and-retaliation. The future is thereby foreclosed by the need to repay the past. As Martin Luther King, Jr. put it: “Returning hate for hate multiplies hate, adding deeper darkness to a night already devoid of stars.” In democratic politics and geopolitical conflict, the language and logic of revenge have begun to reassert themselves. What can be done to break out of its hold?…

The Minefield

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Can democracy survive the perfect storm of disinformation? 53:22

31 weeks 전53:22

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리스트

53:22

Just weeks before a US presidential election, a combination of political mendacity, the perverse incentives offered by social media platforms, and opportunism on the part of content creators/consumers, have come together to form a perfect storm. The tragic irony is that the devastating consequences of these forces have become apparent in the aftermath of two hurricanes which hit the American south-east in quick succession. With state and federal elections around the corner, and little more than a year after the failed Voice referendum, can anything be done in Australia to stem the tide of online mis/disinformation? Legislative attempts to hold social media platforms to account are undoubtedly important — but the more urgent task may be addressing democracy’s current “trust deficit”.…

The Minefield

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What is “populism” – and what kind of problem does it pose? 54:08

32 weeks 전54:08

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리스트

54:08

After the election of Donald Trump in 2016 and the outcome of the Brexit referendum, “populism” became the catch-all diagnosis for everything the ails democratic politics. But its polemical use has tended to obscure rather than clarify the meaning of the term.

The Minefield

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What is it that makes “negative gearing” such a divisive tax policy? 53:30

33 weeks 전53:30

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리스트

53:30

The policy of negative gearing — which gives the owners of investment properties an unlimited ability to deduct losses from their overall taxable income — has come to symbolise the disparity between the different ways Australians see home ownership: for some, it is a means of wealth creation; for others, it represents the ever-receding promise of shelter, stability, security. It is unsurprising, then, that the policy would evoke such strong feelings whenever it re-enters public debate. Will changes to negative gearing solve Australia’s housing affordability crisis? No. But inquiring into why it elicits such powerful emotions can help us think more clearly about the moral dimensions of our relationship to housing and home ownership.…

The Minefield

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“Truths that lie too deep for taint”: Wilfred Owen’s war poetry in our blood-soaked present 53:18

34 weeks 전53:18

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53:18

The war poetry of Wilfred Owen refuses the comfort of hollow consolation in response to the mass loss of life — it also urges the sacrifice of the kind of bellicose pride that sees nothing but territorial gain and national self-interest, and is prepared to offer up the lives of the young to these ends. In a time of heightened violence and bloodshed, Waleed Aly and Scott Stephens – along with acclaimed concert pianist and award-winning writer Simon Tedeschi – attempt to recover the rhetorical power and moral significance of two of Owen’s best-known poems, “Strange Meeting” and “The Parable of the Old Man and the Young”.…

The Minefield

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Can modern politics avoid propaganda? 53:38

35 weeks 전53:38

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53:38

With the US presidential election on the horizon, to say nothing of a number of Australian elections, our airwaves, news sites and social media feeds are filled with political rhetoric. Many of us have come to accept political rhetoric — with its obfuscations, generalisations, exaggerations and outright evasions — as the price of doing business with democratic politics. Is there a meaningful difference anymore between political rhetoric and propaganda? What disciplines and constraints must political rhetoric adopt in order to keep itself free of the propagandistic temptation?…

The Minefield

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Will Australia’s proposed cap on international students do more harm than good? 54:12

36 weeks 전54:12

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리스트

54:12

Given the dependence of many Australian universities on international student fees, a significant drop in enrolments with no corresponding increase in government funding will likely yield a decline in the quality of teaching and research, a reduction in academic staff, and a precipitous tumble down the world university rankings. This would do considerable damage to Australia's fourth largest "export". If the forecasts are accurate, why would the federal government embark on legislation that amounts to an act of national self-harm?…

The Minefield

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Festival of Dangerous Ideas: Is Australia breaking? 54:05

37 weeks 전54:05

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리스트

54:05

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.…

The Minefield

1
“Freedom!”: Why can’t US politics agree on the meaning of its most basic principle? 53:57

38 weeks 전53:57

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리스트

53:57

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?…

The Minefield

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Coleman Hughes, “colourblindness”, and the contentious politics of race 53:24

39 weeks 전53:24

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리스트

53:24

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?

The Minefield

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“We live in a society!”: Seinfeld’s “Bizarro” comedy of morals 53:48

40 weeks 전53:48

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리스트

53:48

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.…

The Minefield

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“I don’t want to join any club that would have me as a member”: How funny is irony meant to be? 53:21

41 weeks 전53:21

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리스트

53:21

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.

The Minefield

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“Time now for just a bit of fun”: Shaun Micallef on the importance of being silly 54:01

42 weeks 전54:01

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리스트

54:01

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?…

The Minefield

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“And now for something completely different”: Why do surprises provoke laughter? 53:34

43 weeks 전53:34

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리스트

53:34

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 Minefield

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Political violence — why is it so corrosive to democratic life? 53:49

44 weeks 전53:49

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리스트

53:49

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?…

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