In Our Time

Melvyn Bragg and guests discuss Renaissance Astrology. In Act I Scene II of King Lear, the ne’er do well Edmund steps forward and rails at the weakness and cynicism of his fellow men:This is the excellent foppery of the world, that,when we are sick in fortune, - often the surfeitof our own behaviour, - we make guilty of ourdisasters the sun, the moon, and the stars: asif we were villains by necessity.The focus of his attack is astrology and the credulity of those who fall for its charms. But the idea that earthly life was ordained in the heavens was essential to the Renaissance understanding of the world. The movements of the heavens influenced many things from the practice of medicine to major political decisions. Every renaissance court had its astrologer including Elizabeth Ist and the mysterious Dr. John Dee who chose the most propitious date for her coronation. But astrologers also worked in the universities and on the streets, reading horoscopes, predicting crop failures and rivalling priests and doctors as pillars of the local community. But why did astrological ideas flourish in the period, how did astrologers interpret and influence the course of events and what new ideas eventually brought the astrological edifice tumbling down? With Peter Forshaw, Lecturer in Renaissance Philosophies at Birkbeck, University of London; Lauren Kassell, Lecturer in the History and Philosophy of Science at the University of Cambridge; and Jonathan Sawday, Professor of English Studies at the University of Strathclyde.

Melvyn Bragg and guests discuss the war poet Siegfried Sassoon. In 1916 the Military Cross was awarded to a captain in the Royal Welch Fusiliers for "conspicuous gallantry during a raid on the enemy's trenches". The citation noted that he had braved "rifle and bomb fire" and that "owing to his courage and determination, all the killed and wounded were brought in". The hero in question was the poet, Siegfried Sassoon. And yet a year later, and at great personal risk, Sassoon publicly denounced the conduct of the war in which he had fought so well.Although famous for his bitter, satirical verses and his denunciation of the conduct of the war which landed him in Craiglockhart mental hospital there is much more to this man of contradictions. A mentor to Wilfred Owen, arch enemy of T.S. Eliot and the Modernist movement, his life included a string of homosexual affairs, a failed marriage, a religious conversion and several tumultuous arguments with literary friends. Notably Robert Graves. He was also an obsessive diarist and writer of autobiography and he continued to write poetry until his death, from cancer, in 1967. But how significant a poet is Siegfried Sassoon, what version of Englishness did this half-Jewish, homosexual cricket lover invent for himself and how do you explain the mind of a man who bitterly opposed the First World War, yet fought in it with an almost insane ferocity?With Jean Moorcroft Wilson, Lecturer in English at Birkbeck, University of London and a biographer of Sassoon; Fran Brearton, Reader in English and Assistant Director of the Seamus Heaney Centre for Poetry at the University of Belfast; Max Egremont, a biographer of Siegfried Sassoon

Melvyn Bragg and guests discuss the philosophical ideas of William Ockham including Ockham's Razor. In the small village of Ockham, near Woking in Surrey, stands a church. Made of grey stone, it has a pitched roof and an unassuming church tower but parts of it date back to the 13th century. This means they would have been standing when the village witnessed the birth of one of the greatest philosophers in Medieval Europe. His name was William and he became known as William of Ockham.William of Ockham’s ideas on human freedom and the nature of reality influenced Thomas Hobbes and helped fuel the Reformation. During a turbulent career he managed to offend the Chancellor of Oxford University, disagree with his own ecclesiastical order and get excommunicated by the Pope. He also declared that the authority of rulers derives from the people they govern and was one of the first people so to do. Ockham’s razor is the idea that philosophical arguments should be kept as simple as possible, something that Ockham himself practised severely on the theories of his predecessors. But why is William of Ockham significant in the history of philosophy, how did his turbulent life fit within the political dramas of his time and to what extent do we see his ideas in the work of later thinkers such as Thomas Hobbes and even Martin Luther?With Sir Anthony Kenny, philosopher and former Master of Balliol College, Oxford; Marilyn Adams, Regius Professor of Divinity at Oxford University; Richard Cross, Professor of Medieval Theology at Oriel College, Oxford

Melvyn Bragg and guests discuss the Siege of Orléans, when Joan of Arc came to the rescue of France and routed the English army with the help of God. The perfidious English then burnt her as a heretic in Rouen marketplace. At least that's the story we're told but the truth involves the murky world of French court politics, labyrinthine dynastic claims, mass religious hysteria and English military and political incompetenceLooking back on the events that followed, the Duke of Bedford wrote to King Henry VI and declared “all things prospered for you till the time of the siege of Orleans, taken in hand God knoweth by what advice”.But what happened at the siege of Orleans, did Joan of Arc really rescue the city and how significant was the battle in changing the course of the 100 Years' War and the subsequent histories of England and France?With Anne Curry, Professor of Medieval History at the University of Southampton; Malcolm Vale, Fellow and Tutor in History at St John’s College, Oxford; Matthew Bennett, Senior Lecturer at the Royal Military Academy, Sandhurst.

Melvyn Bragg and guests discuss mysterious phenomena called Gravitational Waves in contemporary physics. The rather un-poetically named star SN 2006gy is roughly 150 times the size of our sun. Last week it went supernova, creating the brightest stellar explosion ever recorded. But among the vast swathes of dust, gas and visible matter ejected into space, perhaps the most significant consequences were invisible – emanating out from the star like the ripples from a pebble thrown into a pond. They are called Gravitational Waves, predicted by Einstein and much discussed since, their existence has never actually been proved but now scientists may be on the verge of measuring them directly. To do so would give us a whole new way of seeing the cosmos. But what are gravitational waves, why are scientists trying to measure them and, if they succeed, what would a gravitational picture of the universe look like?With Jim Al-Khalili, Professor of Physics at the University of Surrey; Carolin Crawford, Royal Society Research Fellow at the Institute of Astronomy, Cambridge; Sheila Rowan, Professor in Experimental Physics in the Department of Physics and Astronomy at the University of Glasgow

Melvyn Bragg and guests discuss Victorian Pessimism. On 1 September 1851 the poet Matthew Arnold was on his honeymoon. Catching a ferry from Dover to Calais, he sat down and worked on a poem that would become emblematic of the fears and anxieties of a generation of Victorians. It is called Dover Beach and it finishes like this: “Ah, love, let us be true To one another! for the world, which seemsTo lie before us like a land of dreams,So various, so beautiful, so new,Hath really neither joy, nor love, nor light,Nor certitude, nor peace, nor help for pain;And we are here as on a darkling plainSwept with confused alarms of struggle and flight,Where ignorant armies clash by night”.From Matthew Arnold’s poem Dover Beach to the malign universe of Thomas Hardy’s novels, an age famed for its forthright sense of progress and Christian belief was also riddled with anxieties about faith, morality and the future of the human race. They were even worried that the sun would soon go out. But to what extent was this pessimism spread across all areas of Victorian life? What events and ideas were driving it on and were any of their concerns about race, religion, class and culture borne out as the 19th century drew to a close? With Dinah Birch, Professor of English at the University of Liverpool; Rosemary Ashton, Quain Professor of English Language and Literature at University College London; Peter Mandler, University Lecturer and Fellow in History at Gonville and Caius College, Cambridge.

Melvyn Bragg discusses the Dutch Jewish Philosopher Spinoza. For the radical thinkers of the Enlightenment, he was the first man to have lived and died as a true atheist. For others, including Samuel Taylor Coleridge, he provides perhaps the most profound conception of God to be found in Western philosophy. He was bold enough to defy the thinking of his time, yet too modest to accept the fame of public office and he died, along with Socrates and Seneca, one of the three great deaths in philosophy. Baruch Spinoza can claim influence on both the Enlightenment thinkers of the 18th century and great minds of the 19th, notably Hegel, and his ideas were so radical that they could only be fully published after his death. But what were the ideas that caused such controversy in Spinoza’s lifetime, how did they influence the generations after, and can Spinoza really be seen as the first philosopher of the rational Enlightenment?With Jonathan Rée, historian and philosopher and Visiting Professor at Roehampton University; Sarah Hutton, Professor of English at the University of Wales, Aberystwyth; John Cottingham, Professor of Philosophy at the University of Reading.

Melvyn Bragg and guests discuss Greek and Roman love poetry, from the Greek poet Sappho and her erotic descriptions of romance on Lesbos, to the love-hate poems of the Roman writer Catullus. The source of many of the images and metaphors of love that have survived in literature through the centuries. We begin with the words of Sappho, known as the Tenth Muse and one of the great love poets of Ancient Greece: “Love, bittersweet and inescapable, creeps up on me and grabs me once again”Such heartfelt imploring by Sappho and other writers led poetry away from the great epics of Homer and towards a very personal expression of emotion. These outpourings would have been sung at intimate gatherings, accompanied by the lyre and plenty of wine. The style fell out of fashion only to be revived first in Alexandria in the third Century BC and again by the Roman poets starting in the 50s BC. Catullus and his peers developed the form, employing powerful metaphors of war and slavery to express their devotion to their Beloved – as well as the ill treatment they invariably received at her hands!So why did Greek poetry move away from heroic narratives and turn to love in the 6th Century BC? How did the Romans transform the genre? And what effect did the sexual politics of the day have on the form? With Nick Lowe, Senior Lecturer in Classics at Royal Holloway, University of London; Edith Hall, Professor of Classics and Drama at Royal Holloway, University of London; Maria Wyke, Professor of Latin at University College London.

Melvyn Bragg and guests discuss symmetry. Found in Nature - from snowflakes to butterflies - and in art in the music of Bach and the poems of Pushkin, symmetry is both aesthetically pleasing and an essential tool to understanding our physical world. The Greek philosopher Aristotle described symmetry as one of the greatest forms of beauty to be found in the mathematical sciences, while the French poet Paul Valery went further, declaring; “The universe is built on a plan, the profound symmetry of which is somehow present in the inner structure of our intellect”.The story of symmetry tracks an extraordinary shift from its role as an aesthetic model - found in the tiles in the Alhambra and Bach's compositions - to becoming a key tool to understanding how the physical world works. It provides a major breakthrough in mathematics with the development of group theory in the 19th century. And it is the unexpected breakdown of symmetry at sub-atomic level that is so tantalising for contemporary quantum physicists.So why is symmetry so prevalent and appealing in both art and nature? How does symmetry enable us to grapple with monstrous numbers? And how might symmetry contribute to the elusive Theory of Everything?With Fay Dowker, Reader in Theoretical Physics at Imperial College, London; Marcus du Sautoy, Professor of Mathematics at the University of Oxford; Ian Stewart, Professor of Mathematics at the University of Warwick.

Melvyn Bragg discusses the Opium Wars, a series of conflicts in the 19th Century which had a profound effect on British Chinese relations for generations. Thomas De Quincey describes the pleasures of opium like this: “Thou hast the keys of Paradise, O just, subtle and mighty opium”. The Chinese had banned opium in its various forms several times, citing concern for public morals, but private British traders continued to smuggle large quantities of opium into China from India. In this way, the opium trade became a way of balancing a trade deficit brought about by Britain's own addiction...to Indian tea.The Chinese protested against the flouting of the ban, even writing to Queen Victoria. But the British continued to trade, leading to a crackdown by Lin Tse-Hsu, a man appointed to be China's Opium Drugs Czar. He confiscated opium from the British traders and destroyed it. The British military response was severe, leading to the Nanking Treaty which opened up several of China's ports to foreign trade and gave Britain Hong Kong. The peace didn't last long and a Second Opium War followed. The Chinese fared little better in this conflict, which ended with another humiliating treaty.So what were the main causes of the Opium Wars? What were the consequences for the Qing dynasty? And how did the punitive treaties affect future relations with Britain?With Yangwen Zheng, Lecturer in Modern Chinese History at the University of Manchester; Lars Laamann, Research Fellow in Chinese History at the School of Oriental and African Studies (SOAS), University of London; Xun Zhou, Research Fellow in History at SOAS, University of London

Melvyn Bragg and guests discuss the 7th century saint, Hilda, or Hild as she would have been known then, wielded great religious and political influence in a volatile era. The monasteries she led in the north of England were known for their literacy and learning and produced great future leaders, including 5 bishops. The remains of a later abbey still stand in Whitby on the site of the powerful monastery she headed there. We gain most of our knowledge of Hilda's life from The Venerable Bede who wrote that she was 66 years in the world, living 33 years in the secular life and 33 dedicated to God. She was baptised alongside the king of Northumbria and with her royal connections, she was a formidable character. Bede writes: “Her prudence was so great that not only indifferent persons but even kings and princes asked and received her advice”. Hild and her Abbey at Whitby hosted the Synod which decided when Easter would be celebrated, following a dispute between different traditions. Her achievements are all the more impressive when we consider that Christianity was still in its infancy in Northumbria. So what contribution did she make to establishing Christianity in the north of England? How unusual was it for a woman to be such an important figure in the Church at the time? How did her double monastery of both men and women operate on a day-to-day basis? And how did she manage to convert a farmhand into England's first vernacular poet?With John Blair, Fellow in History at The Queen's College, Oxford; Rosemary Cramp, Emeritus Professor in Archaeology at Durham University; Sarah Foot, Professor of Early Medieval History at Sheffield University.

Melvyn Bragg and guests discuss the history of anaesthetics, from laughing gas in the 1790s to the discovery of “blessed chloroform”. Remembering his unsuccessful stint at Edinburgh Medical school Charles Darwin described the horrors of surgery before anaesthetics : "I attended the operating theatre and saw two very bad operations... but I rushed away before they were completed. Nor did I ever attend again, for hardly any inducement would have been strong enough to make me do so; this being long before the blessed days of chloroform. The two cases fairly haunted me for many a long year."The suffering Darwin witnessed is almost unimaginable. In the 19th Century, a simple fracture often led to amputation carried out on a conscious patient, whose senses would be dulled only by brandy or perhaps some morphine. Many patients died of shock.The properties of gases like nitrous oxide or “laughing gas” held out hope. The chemist Humphrey Davy in the 1790s described it as “highly pleasurable, thrilling”. He also noticed his toothache disappeared. But he failed to apply his observations and it wasn't until the 1840s that there was a major breakthrough in anaesthetics, when an enterprising dentist in Boston managed to anaesthetize a patient with ether. It became known as the “Yankee Dodge”. Ether had its drawbacks and the search for a suitable alternative continued until chloroform was tried in 1847, winning many admirers including Queen Victoria, the first English royal to use it. So why did it take so long for inhaled gases to advance from providing merely recreational highs to providing an essential tool of humane surgery? What role did the development of the atomic bomb play in the development of anaesthetics? And how have society's changing attitudes to pain informed the debate?With David Wilkinson, Consultant Anaesthetist at St Bartholomew’s Hospital in London and President of the History of Anaesthesia Society; Stephanie Snow, Research Associate at the Centre for the History of Science, Technology & Medicine at the University of Manchester; Anne Hardy, Professor in the History of Modern Medicine at University College London

Melvyn Bragg and guests discuss the original Iron Chancellor, Otto Von Bismarck. One of Europe's leading statesmen in the 19th Century he is credited with unifying Germany under the military might of his home state of Prussia. An enthusiastic expansionist, Bismarck undertook a war against Denmark that has become a by-word for incomprehensible conflict. The British Prime Minister, Lord Palmerston, said: “The Schleswig-Holstein question is so complicated, only three men in Europe have ever understood it. One was Prince Albert, who is dead. The second was a German professor who became mad. I am the third and I have forgotten all about it.”After vanquishing Austria and France, Bismark led the new industrialising Germany, managing to remain in power for a further two decades. Bismarck said: “The art of statesmanship is to steer a course on the stream of time” and he founded one of Europe's first welfare states but he was also known for his ruthless tactics, ignoring democratic institutions, dabbling in dirty politics, leaking to the press and bribing journalists. Was the unification of Germany a carefully planned campaign or a series of unpredictable events that Bismarck made the most of? Did his encouragement of militaristic nationalism bear fruit in Nazi Germany, and what is his legacy today in contemporary Germany?With Richard J Evans, Professor of Modern History at the University of Cambridge; Christopher Clark, Reader in Modern European History at the University of Cambridge; and Katharine Lerman, Senior Lecturer in Modern European History at London Metropolitan University

Melvyn Bragg and guests discuss the great 18th Century fashion for epistolary literature. From its first appearance in the 17th Century with writers like Aphra Behn, epistolary fiction, fiction in the form of letters, reached its heyday in the 18th Century with works like Clarissa by Samuel Richardson. At over a million words, it's a contender for the longest English novel. It inspired impassioned followers such as Denis Diderot who described reading Richardson's novels like this: “In the space of a few hours I had been through a host of situations which the longest life can scarcely provide in its whole course. I had heard the genuine language of the passions; I had seen the secret springs of self-interest and self-love operating in a hundred different ways: I had become privy to a multitude of incidents and I felt I had gained in experience.”This sense of the reader gaining a privileged peek into the psychology of the protagonists was a key device of the epistolary form and essential to the development of the novel. Its emphasis on moral instruction also propelled the genre into literary respectability. These novels were a publishing sensation. Philosophers like Rousseau and Montesquieu took up the style, using it to convey their ideas on morality and society.So why was letter writing so important to 18th Century authors? How did this style aid the development of the novel? And why did epistolary literature fall out of favour?With John Mullan, Professor of English at University College London; Karen O’Brien, Professor in English at the University of Warwick; and Brean Hammond, Professor of Modern English Literature at the University of Nottingham.

Melvyn Bragg and guests discuss the history of microbiology. We have more microbes in our bodies than we have human cells. We fear them as the cause of disease, yet are reliant on them for processes as diverse as water purification, pharmaceuticals, bread-making and brewing. In the future, we may look to them to save the planet from environmental hazards as scientists exploit their ability to clean up pollution. For microbes are the great recyclers on the earth, processing everything – plants, animals and us. Without microbes life would grind to a halt. How did we first discover these invisible masters of the universe? The development of microscopes in the 17th Century played a key part, but for a while science seemed stuck in this purely observational role. It is only when Louis Pasteur and Robert Koch began to manipulate microbes in the lab two hundred years later that stunning advances were made. These breakthroughs led to an understanding of how microbes transform matter, spread disease and also prevent it with the development of antibiotics and vaccines.With John Dupré, Professor of Philosophy of Science at Exeter University; Anne Glover, Professor of Molecular and Cell Biology at Aberdeen University; and Andrew Mendelsohn, Senior Lecturer in the History of Science and Medicine at Imperial College, University of London

Melvyn Bragg and guests discuss the history of optics. From telescopes to microscopes, from star-gazing to the intimacies of a magnified flea. As Galileo turned his telescope to the heavens in the early 1600s, Kepler began to formulate a theory of optics. The new and improving instruments went hand in hand with radical new ideas about how we see and what we see. Spectacles allowed scholars to study long into the evening (and into old age), while giant telescopes, up to 100 feet long, led to the discovery of planets and attempts to map the universe. The craze for optical trickery swept Europe with enthusiastic amateurs often providing valuable discoveries. But this new view of the world through a lens raised questions too – how much can you rely on the senses, on what you see? The further into space you can spy, the larger and more unmanageable the universe becomes. At the same time, the microscope was utterly transforming the world close at hand.So how did these developments inform ideas of knowledge? If new methods of scientific observation support an empirical approach, what does this mean for divine, innate reason?With Simon Schaffer, Professor in History and Philosophy of Science at the University of Cambridge; Jim Bennett, Director of the Museum of the History of Science and Fellow of Linacre College at the University of Oxford; Emily Winterburn, Curator of Astronomy at the National Maritime Museum

Melvyn Bragg will be discussing Joseph Conrad’s Heart of Darkness. Written in 1899, Heart of Darkness is a fascinating fin de siecle critique of colonialism and man's greed. Conrad draws on his own adventures for the plot. The story's main narrator is Marlow, a merchant seaman who pilots a steamship upriver in what is largely assumed to be the Belgian Congo. He finds the scramble for Africa well underway, with Europeans desperately competing to make their fortunes from ivory. Marlow's journey takes him into the interior of this mysterious silent continent. After a dangerous passage he finally arrives at the company's most remote trading station. It is reigned over by Kurtz, a white man who seems to have become a kind of God figure to the local people. Marlow is fascinated by him, preferring his messianic ravings to the petty treachery and mercenarism of the other white traders. On the journey back, Kurtz dies, whispering “the horror, the horror”.The interpretation of these words has perplexed readers ever since and the book has prompted a diverse range of readings from the psychoanalytical, that sees the novella as a metaphor for the journey into the subconscious, to feminist readings that examine how Conrad excludes female characters and focuses on the male consciousness. Conrad wrote; “My task is, above all, to make you see”. So did he intend this novella to provoke a discussion of the immorality and rapacity at the centre of colonialism? Was he questioning the hero's welcome given to those famous explorers who came back from “civilising” Africa, as they saw it? Or was he, as the Nigerian writer Chinua Achebe put it, “guilty of preposterous and perverse arrogance in reducing Africa to the role of props for the break-up of one petty European mind?” With Susan Jones, Fellow and Tutor in English at St Hilda's College, Oxford; Robert Hampson, Professor of Modern Literature at Royal Holloway, University of London; Laurence Davies, Honorary Senior Research Fellow in English at Glasgow University and Visiting Professor of Comparative Literature at Dartmouth College, New Hampshire

Melvyn Bragg and guests discuss one of the most important philosophers of the 20th century, Karl Popper whose ideas about science and politics robustly challenged the accepted ideas of the day. He strongly resisted the prevailing empiricist consensus that scientists' theories could be proved true.Popper wrote: “The more we learn about the world and the deeper our learning, the more conscious, specific and articulate will be our knowledge of what we do not know, our knowledge of our ignorance”. He believed that even when a scientific principle had been successfully and repeatedly tested, it was not necessarily true. Instead it had simply not proved false, yet! This became known as the theory of falsification.He called for a clear demarcation between good science, in which theories are constantly challenged, and what he called “pseudo sciences” which couldn't be tested. His debunking of such ideologies led some to describe him as the “murderer of Freud and Marx”. He went on to apply his ideas to politics, advocating an Open Society. His ideas influenced a wide range of politicians, from those close to Margaret Thatcher, to thinkers in the Eastern Communist bloc and South America.So how did Karl Popper change our approach to the philosophy of science? How have scientists and philosophers made use of his ideas? And how are his theories viewed today? Are we any closer to proving scientific principles are “true”?With John Worrall, Professor of Philosophy of Science at the London School of Economics; Anthony O'Hear, Weston Professor of Philosophy at Buckingham University; Nancy Cartwright, Professor of Philosophy at the LSE and the University of California

Melvyn Bragg and guests discuss Genghis Khan. Born Temujin in the 12th Century, he was cast out by his tribe when just a child and left to struggle for survival on the harsh Steppes of what is now Mongolia. From these beginnings he went on to become Genghis Khan, leader of the greatest continuous land-based empire the world has ever seen. His conquered territories stretched from the Caspian Sea to the borders of Manchuria, from the Siberian forest to what is now Afghanistan.He was a charismatic commander and a shrewd military tactician. He was swift to promote those who served him well, ignoring race or creed, but vengeful to those who crossed him, killing every inhabitant of resistant towns, even the cats and dogs. Generally regarded as barbarians by their enemies, the Mongol armies were in fact disciplined and effective.So how did Genghis create such an impressive fighting force? How did he draw together such diverse peoples to create a wealthy and successful Empire? And what was his legacy for the territories he conquered?With Peter Jackson, Professor of Medieval History at Keele University; Naomi Standen, Lecturer in Chinese History at Newcastle University;George Lane, Lecturer in History at the School of Oriental and African Studies

Melvyn Bragg and guests discuss the Greek mathematician Archimedes. Reputed to have shouted “Eureka!” as he leapt from his bath having discovered the principles of floating bodies. Whatever the truth of the myths surrounding the man, he was certainly one of the world’s great mathematicians. The practical application of his work in pulleys and levers created formidable weapons such as catapults and ship tilting systems, allowing his home city in Sicily to defend itself against the Romans. “Give me a place to stand and I will move the earth”, he declared.But despite these triumphs, his true love remained maths for maths sake. Plutarch writes: “He placed his whole affection and ambition in those purer speculations where there can be no reference to the vulgar needs of life.” His most important breakthroughs came in the field of geometry with his work on the areas and volumes of curved objects.So how did this Greek mathematician in the third century BC arrive at a calculation of Pi? Did he really create a Death Ray to fight off invading ships? And what does a recently discovered manuscript reveal about his methods?With Jackie Stedall, Junior Research Fellow in the History of Mathematics at Queen's College, Oxford; Serafina Cuomo, Reader in the History of Science at Imperial College London; George Phillips, Honorary Reader in Mathematics at St Andrews University

Melvyn Bragg and guests discuss the Jesuits, a Catholic religious order of priests who became known as “the school masters of Europe”. Founded in the 16th century by the soldier Ignatius Loyola, they became a major force throughout the world, from China to South America. “Give us a boy and we will return you a man, a citizen of his country and a child of God”, they declared. By the 17th century there were more than 500 schools established across Europe. Their ideas about a standardised curriculum and teaching became the basis for many education systems today.They were also among the greatest patrons of art in early modern Europe, using murals and theatre to get their message across. To their enemies they were a sinister collective whose influence reached into the courts of kings. Their wealth and their adaptability to local customs abroad provoked suspicion, prompting their eventual suppression in the late 18th century. They were re-established in 1814 and now have more than twenty thousand members.So why was education so important to the Jesuit movement? How much influence did they really have in the courts and colonies of Europe? And were they really at the heart of conspiracies to murder kings?With Nigel Aston, Reader in Early Modern History at the University of Leicester; Simon Ditchfield, Reader in History at the University of York; Dame Olwen Hufton, Emeritus Fellow of Merton College, Oxford.

Melvyn Bragg and guests discuss the planet Mars. Named after the Roman god of war, Mars has been a source of continual fascination. It is one of our nearest neighbours in space, though it takes about a year to get there. It is very inhospitable with high winds racing across extremely cold deserts. But it is spectacular, with the highest volcano in the solar system and a giant chasm that dwarfs the Grand Canyon.For centuries there has been fierce debate about whether there is life on Mars and from the 19th century it was even thought there might be a system of canals on the planet. This insatiable curiosity has been fuelled by writers like HG Wells and CS Lewis and countless sci-fi films about little green men.So what do we know about Mars – its conditions, now and in the past? What is the evidence that there might be water and thus life on Mars? And when might we expect man to walk on its surface?With John Zarnecki, Professor of Space Science at the Open University and a team leader on the ExoMars mission; Colin Pillinger, Professor of Planetary Sciences at the Open University and leader of the Beagle 2 expedition to Mars; Monica Grady, Professor of Planetary and Space Sciences at the Open University and an expert on Martian meteorites.

Melvyn Bragg and guests discuss the life and work of the Argentinian master of the short story, Jorge Luis Borges. Borges is one of the greatest writers of the 20th Century, best known for his intriguing short stories that play with philosophical ideas, such as identity, reality and language. His work, which includes poetry, essays, and reviews of imaginary books, has had great influence on magical realism and literary theory. He viewed the realist novel as over-rated and deluded, revelling instead in fable and imaginary worlds. He declared "people think life is the thing but I prefer reading".Translation formed an important part of his work, writing a Spanish language version of an Oscar Wilde story when aged around 9. He went on to introduce other key writers such as Faulkner and Kafka to Latin America, liberally making changes to the original work which went far beyond what was, strictly speaking, translation.He lived most of his life in obscurity, finding recognition only in his sixties when he was awarded the International Publishers' Prize which he shared with Samuel Beckett. By this point he was blind but continued to write, composing poetry in his head and reciting from memory.So how has Borges' work informed ideas about our experience of the world through language? How much was his writing shaped by his travel abroad and an unrequited love? And how has his legacy inspired the next generation of great Latin American authors such as Gabriel Garcia Marquez and Mario Vargas Llosa?With Edwin Williamson, Professor of Spanish Studies at Oxford University; Efraín Kristal, Professor of Comparative Literature at University of California, Los Angeles; Evelyn Fishburn, Professor Emeritus at London Metropolitan University and Honorary Senior Research Fellow at University College London.

Melvyn Bragg and guests discuss the siege of Constantinople in 1453. When Sultan Mehmet the Second rode into the city of Constantinople on a white horse in 1453, it marked the end of a thousand years of the Byzantine Empire. After holding out for 53 days, the city had fallen. And as one contemporary witness described it: “The blood flowed in the city like rainwater in the gutters after a sudden storm”. It was the end of the classical world and the crowning of an Ottoman Empire that would last until 1922.Constantinople was a city worth fighting for – its position as a bridge between Europe and Asia and its triangular shape with a deep water port made it ideal both for trade and defence. It was also rumoured to harbour great wealth. Whoever conquered it would reap rewards both material and political. Earlier attempts to capture the city had largely failed – so why did the Ottomans succeed this time? What difference did the advances in weaponry such as cannons make in the outcome of the battle? And what effect did the fall of Constantinople have on the rest of the Christian world?With Roger Crowley, author and historian; Judith Herrin, Professor of Late Antique and Byzantine Studies at King's College London; Colin Imber, formerly Reader in Turkish at Manchester University.

Melvyn Bragg and guests discuss hell and its representation in literature and the visual arts, through the ages from Ancient Egypt to modern Christianity. Why do certain religions have a Satan figure and others don’t? And why did hell shift from the underworld to here on earth in 20th Century representations?A fiery vault beneath the earth or as Sartre put it, other people - it seems our ideas of hell are inevitably shaped by religious and cultural forces. For Homer and Virgil it’s a place you can visit and return from, often a wiser person for it. With Christianity it’s a one way journey and a just punishment for a sinful, unrepentant life. Writers and painters like Dante and Hieronymus Bosch gave free rein to their imaginations, depicting a complex hierarchical world filled with the writhing bodies of tormented sinners. In the 20th century hell can be found on earth in portrayals of war and the Holocaust but also in the mind, particularly in the works of TS Eliot and Primo Levi. So what is the purpose of hell and why is it found mainly in religions concerned with salvation? Why has hell proved so inspirational for artists through the ages, perhaps more so than heaven? And why do some ideas of hell require a Satan figure while others don't?With Martin Palmer, Director of the International Consultancy on Religion, Education and Culture; Margaret Kean, Tutor and Fellow in English at St Hilda’s College, Oxford; Neil MacGregor, Director of the British Museum.

Melvyn Bragg and guests discuss the contribution Indian mathematicians have made to our understanding of the subject. Mathematics from the Indian subcontinent has provided foundations for much of our modern thinking on the subject. They were thought to be the first to use zero as a number. Our modern numerals have their roots there too. And mathematicians in the area that is now India, Pakistan and Bangladesh were grappling with concepts such as infinity centuries before Europe got to grips with it. There’s even a suggestion that Indian mathematicians discovered Pythagoras’ theorem before Pythagoras. Some of these advances have their basis in early religious texts which describe the geometry necessary for building falcon-shaped altars of precise dimensions. Astronomical calculations used to decide the dates of religious festivals also encouraged these mathematical developments. So how were these advances passed on to the rest of the world? And why was the contribution of mathematicians from this area ignored by Europe for centuries?With George Gheverghese Joseph, Honorary Reader in Mathematics Education at Manchester University; Colva Roney-Dougal, Lecturer in Pure Mathematics at the University of St Andrews; Dennis Almeida, Lecturer in Mathematics Education at Exeter University and the Open University.

Melvyn Bragg and guests discuss Anarchism and why its political ideas became synonymous with chaos and disorder. Pierre Joseph Proudhon famously declared “property is theft”. And perhaps more surprisingly that “Anarchy is order”. Speaking in 1840, he was the first self-proclaimed anarchist. Anarchy comes from the Greek word “anarchos”, meaning “without rulers”, and the movement draws on the ideas of philosophers like William Godwin and John Locke. It is also prominent in Taoism, Buddhism and other religions. In Christianity, for example, St Paul said there is no authority except God. The anarchist rejection of a ruling class inspired communist thinkers too. Peter Kropotkin, a Russian prince and leading anarcho-communist, led this rousing cry in 1897: “Either the State for ever, crushing individual and local life... Or the destruction of States and new life starting again.. on the principles of the lively initiative of the individual and groups and that of free agreement. The choice lies with you!” In the Spanish Civil War, anarchists embarked on the largest experiment to date in organising society along anarchist principles. Although it ultimately failed, it was not without successes along the way.So why has anarchism become synonymous with chaos and disorder? What factors came together to make the 19th century and early 20th century the high point for its ideas? How has its philosophy influenced other movements from The Diggers and Ranters to communism, feminism and eco-warriors?With John Keane, Professor of Politics at Westminster University; Ruth Kinna, Senior Lecturer in Politics at Loughborough University; Peter Marshall, philosopher and historian.

Melvyn Bragg and guests discuss the speed of light. Scientists and thinkers have been fascinated with the speed of light for millennia. Aristotle wrongly contended that the speed of light was infinite, but it was the 17th Century before serious attempts were made to measure its actual velocity – we now know that it’s 186,000 miles per second. Then in 1905 Einstein’s Special Theory of Relativity predicted that nothing can travel faster than the speed of light. This then has dramatic effects on the nature of space and time. It’s been thought the speed of light is a constant in Nature, a kind of cosmic speed limit, now the scientists aren’t so sure. With John Barrow, Professor of Mathematical Sciences and Gresham Professor of Astronomy at Cambridge University; Iwan Morus, Senior Lecturer in the History of Science at The University of Wales, Aberystwyth; Jocelyn Bell Burnell, Visiting Professor of Astrophysics at Oxford University.

Melvyn Bragg and guests discuss altruism. The term altruism was coined by the 19th century sociologist Auguste Comte and is derived from the Latin “alteri” or "the others”. It describes an unselfish attention to the needs of others. Comte declared that man had a moral duty to “serve humanity, whose we are entirely.” The idea of altruism is central to the main religions: Jesus declared “you shall love your neighbour as yourself” and Mohammed said “none of you truly believes until he wishes for his brother what he wishes for himself”. Buddhism too advocates “seeking for others the happiness one desires for oneself.”Philosophers throughout time have debated whether such benevolence towards others is rooted in our natural inclinations or is a virtue we must impose on our nature through duty, religious or otherwise. Then in 1859 Darwin’s ideas about competition and natural selection exploded onto the scene. His theories outlined in the Origin of Species painted a world “red in tooth and claw” as every organism struggles for ascendancy.So how does this square with altruism? If both mankind and the natural world are selfishly seeking to promote their own survival and advancement, how can we explain being kind to others, sometimes at our own expense? How have philosophical ideas about altruism responded to evolutionary theory? And paradoxically, is it possible that altruism can, in fact, be selfish?With Miranda Fricker, Senior Lecturer in the School of Philosophy at Birkbeck, University of London; Richard Dawkins, evolutionary biologist and the Charles Simonyi Professor of the Public Understanding of Science at Oxford University; John Dupré, Professor of Philosophy of Science at Exeter University and director of Egenis, the ESRC Centre for Genomics in Society.

Melvyn Bragg and guests discuss the Peasants’ Revolt of 1381. “When Adam delved and Eve span, who was then the Gentleman?" these are the opening words of a rousing sermon, said to be by John Ball, which fires a broadside at the deeply hierarchical nature of fourteenth century England. Ball, along with Wat Tyler, was one of the principal leaders of the Peasants’ Revolt – his sermon ends: "I exhort you to consider that now the time is come, appointed to us by God, in which ye may (if ye will) cast off the yoke of bondage, and recover liberty". The subsequent events of June 1381 represent a pivotal and thrilling moment in England’s history, characterised by murder and mayhem, beheadings and betrayal, a boy-King and his absent uncle, and a general riot of destruction and death. By most interpretations, the course of this sensational story threatened to undermine the very fabric of government as an awareness of deep injustice was awakened in the general populace.But who were the rebels and how close did they really come to upending the status quo? And just how exaggerated are claims that the Peasants’ Revolt laid the foundations of the long-standing English tradition of radical egalitarianism? With Miri Rubin, Professor of Early Modern History at Queen Mary, University of London; Caroline Barron, Professorial Research Fellow at Royal Holloway, University of London; Alastair Dunn, author of The Peasants’ Revolt - England’s Failed Revolution of 1381.

Melvyn Bragg and guests discuss the life and work of Alexander Pope. His enemies – who were numerous - described him as a hunchbacked toad, twisted in body, twisted in mind, but Alexander Pope is without doubt one of the greatest poets of the English language. His acerbic wit and biting satire were the scourge of politicians, fellow writers and most especially the critics. He was the first Englishman to make a living from his pen, free from the shackles of patronage and flattery. Indeed, his sharp tongue meant he couldn’t go out walking without his Great Dane and a pair of loaded pistols. He was a ferocious businessman too, striking tough deals with his publishers, ensuring he kept control of his work and was well-rewarded for it. So how did Pope manage to transform himself from a crippled outsider into a major cultural and moral authority? How did he shape our ideas about what a “modern author” is? Does his work still have resonances today or is it too firmly embedded in the politics, cultural life and rivalries of the period?With John Mullan, Professor of English at University College London; Jim McLaverty, Professor of English at Keele University; Valerie Rumbold, Reader in English Literature at Birmingham University.

Melvyn Bragg and guests discuss the Poincaré Conjecture. The great French mathematician Henri Poincaré declared: “The scientist does not study mathematics because it is useful; he studies it because he delights in it, and he delights in it because it is beautiful. If nature were not beautiful, it would not be worth knowing and life would not be worth living. And it is because simplicity, because grandeur, is beautiful that we preferably seek simple facts, sublime facts, and that we delight now to follow the majestic course of the stars.” Poincaré’s ground-breaking work in the 19th and early 20th century has indeed led us to the stars and the consideration of the shape of the universe itself. He is known as the father of topology – the study of the properties of shapes and how they can be deformed. His famous Conjecture in this field has been causing mathematicians sleepless nights ever since. He is also credited as the Father of Chaos Theory.So how did this great polymath change the way we understand the world and indeed the universe? Why did his conjecture remain unproved for almost a century? And has it finally been cracked?With June Barrow-Green, Lecturer in the History of Mathematics at the Open University; Ian Stewart, Professor of Mathematics at the University of Warwick; Marcus du Sautoy, Professor of Mathematics at the University of Oxford.

Melvyn Bragg and guests discuss the French encyclopédie, the European Enlightenment in book form. One of its editors, D’Alembert, described its mission as giving an overview of knowledge, as if gazing down on a vast labyrinth of all the branches of human ideas, observing where they separate or unite and even catching sight of the secret routes between them. It was a project that attracted some of the greatest thinkers of the Enlightenment - Voltaire, Rousseau and Diderot - striving to bring together all that was known of the world in one comprehensive encyclopaedia. No subject was too great or too small, so while Voltaire wrote of “fantasie” and “elegance”, Diderot rolled up his sleeves and got to grips with jam-making.The resulting Encyclopédie was a bestseller - running to 28 volumes over more than 20 years, amidst censorship, bans, betrayals and reprieves. It even got them excited on this side of the Channel, with subscribers including Oliver Goldsmith, Samuel Johnson and Charles Burney. So what drove these men to such lengths that they were prepared to risk ridicule, prison, even exile? How did the Encyclopédie embody the values of the Enlightenment? And what was its legacy – did it really fuel the French Revolution? With Judith Hawley, Senior Lecturer in English at Royal Holloway, University of London; Caroline Warman, Fellow and Tutor in French at Jesus College, Oxford; David Wootton, Anniversary Professor of History at the University of York.

Melvyn Bragg and guests discuss the Needham Question; why Europe and not China developed modern technology. What do these things have in common? Fireworks, wood-block printing, canal lock-gates, kites, the wheelbarrow, chain suspension bridges and the magnetic compass. The answer is that they were all invented in China, a country that, right through the Middle Ages, maintained a cultural and technological sophistication that made foreign dignitaries flock to its imperial courts for trade and favour. But then, around 1700, the flow of ingenuity began to dry up and even reverse as Europe bore the fruits of the scientific revolution back across the globe. Why did Modern Science develop in Europe when China seemed so much better placed to achieve it? This is called the Needham Question, after Joseph Needham, the 20th century British Sinologist who did more, perhaps, than anyone else to try and explain it.But did Joseph Needham give a satisfactory answer to the question that bears his name? Why did China’s early technological brilliance not lead to the development of modern science and how did momentous inventions like gunpowder and printing enter Chinese society with barely a ripple and yet revolutionise the warring states of Europe? With Chris Cullen, Director of the Needham Research Institute in Cambridge; Tim Barrett, Professor of East Asian History at SOAS; Frances Wood, Head of Chinese Collections at the British Library.

Melvyn Bragg and guests discuss the Diet of Worms, an event that helped trigger the European Reformation. Nestled on a bend of the River Rhine, in the South West corner of Germany, is the City of Worms. It’s one of the oldest cities in central Europe; it still has its early city walls, its 11th century Romanesque cathedral and a 500-year-old printing industry, but in its centre is a statue of the monk, heretic and founder of the Protestant Reformation, Martin Luther. In 1521 Luther came to Worms to explain his attacks on the Catholic Church to the Holy Roman Emperor, Charles V, and the gathered dignitaries of the German lands. What happened at that meeting, called the Diet of Worms, tore countries apart, set nation against nation, felled kings and plunged dynasties into suicidal bouts of infighting. But why did Martin Luther risk execution to go to the Diet, what was at stake for the big players of medieval Europe and how did events at the Diet of Worms irrevocably change the history of Europe? With Diarmaid MacCulloch, Professor of the History of the Church at Oxford University; David Bagchi, Lecturer in the History of Christian Thought at the University of Hull; Reverend Dr Charlotte Methuen, Lecturer in Reformation History at the University of Oxford.

Melvyn Bragg and guests discuss the philosopher Averroes who worked to reconcile the theology of Islam with the rationality of Aristotle achieving fame and infamy in equal measure In The Divine Comedy Dante subjected all the sinners in Christendom to a series of grisly punishments, from being buried alive to being frozen in ice. The deeper you go the more brutal and bizarre the punishments get, but the uppermost level of Hell is populated not with the mildest of Christian sinners, but with non-Christian writers and philosophers. It was the highest compliment Dante could pay to pagan thinkers in a Christian cosmos and in Canto Four he names them all. Aristotle is there with Socrates and Plato, Galen, Zeno and Seneca, but Dante ends the list with neither a Greek nor a Roman but 'with him who made that commentary vast, Averroes'. Averroes was a 12th century Islamic scholar who devoted his life to defending philosophy against the precepts of faith. He was feted by Caliphs but also had his books burnt and suffered exile. Averroes is an intellectual titan, both in his own right and as a transmitter of ideas between ancient Greece and Modern Europe. His commentary on Aristotle was so influential that St Thomas Aquinas referred to him with profound respect as 'The Commentator'. But why did an Islamic philosopher achieve such esteem in the mind of a Christian Saint, how did Averroes seek to reconcile Greek philosophy with Islamic theology and can he really be said to have sown the seeds of the Renaissance in Europe? With Amira Bennison, Senior Lecturer in Middle Eastern and Islamic Studies at the University of Cambridge; Peter Adamson, Reader in Philosophy at King's College London; Sir Anthony Kenny, philosopher and former Master of Balliol College, Oxford.

Melvyn Bragg and guests discuss the Prussian naturalist and explorer Alexander Von Humboldt. He was possibly the greatest and certainly one of the most famous scientists of the 19th century. Darwin described him as 'the greatest scientific traveller who ever lived'. Goethe declared that one learned more from an hour in his company than eight days of studying books and even Napoleon was reputed to be envious of his celebrity.A friend of Goethe and an influence on Coleridge and Shelly, when Darwin went voyaging on the Beagle it was Humboldt's works he took for inspiration and guidance. At the time of his death in 1859, the year Darwin published On the Origin of Species, Humboldt was probably the most famous scientist in Europe. Add to this shipwrecks, homosexuality and Spanish American revolutionary politics and you have the ingredients for one of the more extraordinary lives lived in Europe (and elsewhere) in the 18th and 19th centuries. But what is Humboldt's true position in the history of science? How did he lose the fame and celebrity he once enjoyed and why is he now, perhaps, more important than he has ever been? With Jason Wilson, Professor of Latin American Literature at University College London, Patricia Fara, Affiliated Lecturer in the Department of History and Philosophy of Science at the University of Cambridge, Jim Secord, Professor in the Department of History and Philosophy of Science at the University of Cambridge and Director of the Darwin Correspondence Project.

Melvyn Bragg and guests discuss comedy in Ancient Greek theatre including Aristophanes and Menander. In The Birds, written by Aristophanes, two Athenians seek a Utopian refuge from the madness of city life and found a city of birds located between Earth and Olympus. Unfortunately, the idealism of their perfect new City - christened (in 414 BC) 'Cloud Cuckoo Land' - becomes corrupted and its decline was portrayed by one man (the chorus) playing 24 different species of bird. In one of Aristophanes' other politically anthropomorphic plays, The Wasps, was devised as an attack on the failures of Athenian democracy. It featured a chorus of actors dressed in black and yellow stripes who swarmed the stage stinging each other. Crammed with absurd images and satirical barbs, Comic theatre was a popular art form where mass appeal and coarse humour was combined with men in drag lambasting political figures and local big wigs. And from the fifth century BC onwards, Greek comic theatre fizzed and flourished, crossing boundaries of time and space, often informed by a savage political spleen. But how did Greek comedy evolve? Why did its subsequent development differ so radically from that of Greek tragedy? To what extent did it reflect the anxieties and preoccupations of a nascent democracy? And can it be said to have left any lasting legacy? With Paul Cartledge, Professor of Greek History at the University of Cambridge; Edith Hall, Professor of Drama and Classics at Royal Holloway, University of London; Nick Lowe, Senior Lecturer in Classics at Royal Holloway, University of London.

Melvyn Bragg and guests discuss pastoral literature.Come live with me and be my love, And we will all the pleasures prove That valleys, groves, hills, and fields, Woods or steepy mountain yields.And we will sit upon the rocks, Seeing the shepherds feed their flocks, By shallow rivers to whose falls Melodious birds sing madrigals. An entreaty from Christopher Marlowe's Passionate Shepherd to His Love - thought by many to be the crowning example of Elizabethan pastoral poetry. The traditions of pastoral poetry, literature and drama can be traced back to the third century BC and have principally offered a conventionalised picture of rural life, the naturalness and innocence of which is seen to contrast favourably with the corruption and artificialities of city and court life. Pastoral literature deals with tensions between nature and art, the real and the ideal, the actual and the mythical, and although pastoral works have been written from the point of view of shepherds or rustics, they have often been penned by highly sophisticated, urban poets and playwrights. But to what extent does pastoral literature represent a continuous yearning for a non-existent Golden Age of Innocence? How far did it evolve to reflect the social and political preoccupations of its times and what were the real meanings of its much used metaphors of town and country? With Helen Cooper, Professor of Medieval and Renaissance English at the University of Cambridge; Laurence Lerner, former Professor of English at the University of Sussex; Julie Sanders, Professor of English Literature and Drama at the University of Nottingham.

Melvyn Bragg and guests discuss the galaxies. Spread out across the voids of space like spun sugar, but harbouring in their centres super-massive black holes. Our galaxy is about 100,000 light years across, is shaped like a fried egg and we travel inside it at approximately 220 kilometres per second. The nearest one to us is much smaller and is nicknamed the Sagittarius Dwarf. But the one down the road, called Andromeda, is just as large as ours and, in 10 billion years, we'll probably crash into it. Galaxies - the vast islands in space of staggering beauty and even more staggering dimension. But galaxies are not simply there to adorn the universe; they house much of its visible matter and maintain the stars in a constant cycle of creation and destruction. But why do galaxies exist, how have they evolved and what lies at the centre of a galaxy to make the stars dance round it at such colossal speeds? With John Gribbin, Visiting Fellow in Astronomy at the University of Sussex; Carolin Crawford, Royal Society University Research Fellow at the Institute of Astronomy at Cambridge; Robert Kennicutt, Plumian Professor of Astronomy and Experimental Philosophy at the University of Cambridge.

Melvyn Bragg and guests discuss the Spanish Inquisition, the defenders of medieval orthodoxy. The word ‘Inquisition’ has its roots in the Latin word 'inquisito' which means inquiry. The Romans used the inquisitorial process as a form of legal procedure employed in the search for evidence. Once Rome's religion changed to Christianity under Constantine, it retained the inquisitorial trial method but also developed brutal means of dealing with heretics who went against the doctrines of the new religion. Efforts to suppress religious freedom were initially ad hoc until the establishment of an Office of Inquisition in the Middle Ages, founded in response to the growing Catharist heresy in South West France. The Spanish Inquisition set up in 1478 surpassed all Inquisitorial activity that had preceded it in terms of its reach and length. For 350 years under Papal Decree, Jews, then Muslims and Protestants were put through the Inquisitional Court and condemned to torture, imprisonment, exile and death. How did the early origins of the Inquisition in Medieval Europe spread to Spain? What were the motivations behind the systematic persecution of Jews, Muslims and Protestants? And what finally brought about an end to the Spanish Inquisition 350 years after it had first been decreed? With John Edwards, Research Fellow in Spanish at the University of Oxford; Alexander Murray, Emeritus Fellow in History at University College, Oxford;Michael Alpert, Emeritus Professor in Modern and Contemporary History of Spain at the University of Westminster

Melvyn Bragg and guests discuss Carbon. It forms the basis of all organic life and has the amazing ability to bond with itself and a wide range of other elements, forming nearly 10 million known compounds. It is in the food we eat, the clothes we wear, the shampoo we use and the petrol that fuels our cars. Because carbon has the largest range of subtle bonding capabilities, 95% of everything that exists in the universe is made up of carbon atoms that are stuck together. It is an extraordinary element for many reasons: the carbon-nitrogen cycle provides some of the energy produced by the Sun and the stars; it has the highest melting point of all the elements; and its different forms include one of the softest and one of the hardest substances known. What gives carbon its great ability to bond with other atoms? What is the significance of the recent discovery of a new carbon molecule - the C60? What role does carbon play in the modern chemistry of nanotechnology? And how should we address the problem of our diminishing carbon energy sources? With Harry Kroto, Professor of Chemistry at Florida State University; Monica Grady, Professor of Planetary and Space Sciences at the Open University; Ken Teo, Royal Academy of Engineering Research Fellow at Cambridge University.

Melvyn Bragg and guests discuss the anti slavery novel, 'Uncle Tom's Cabin'. When Abraham Lincoln met the writer Harriet Beecher Stowe after the start of the American Civil War, he reportedly said to her: 'So you're the little lady whose book started this big war'. Stowe's novel Uncle Tom's Cabin, published in 1852, is credited as fuelling the cause to abolish slavery in the northern half of the United States in direct response to its continuation in the South. The book deals with the harsh reality of slavery and the enduring power of Christian faith. It proved to be the bestselling novel of the 19th century, outselling the Bible in its first year of publication. Its fame spread internationally, No other book had portrayed an African-American slave as a central figure who was heroic and Christ-like. Lord Palmerston praised it highly and Tolstoy reportedly said it was his favourite novel. What impact did Uncle Tom's Cabin have on the on the Civil War and the abolition of slavery in 19th century America? How did the book create stereotypes about African Americans, many of which endure to this day? And what was its literary legacy? With Dr Celeste-Marie Bernier, Lecturer in American Studies at the University of Nottingham; Dr Sarah Meer, Lecturer and Director of Studies in English at Selwyn College, University of Cambridge; Dr Clive Webb, Reader in American History at the University of Sussex.

Melvyn Bragg and guests discuss the heart. Aristotle considered the heart to be the seat of thought, reason and emotion. The Roman physician Galen located the seat of the passions in the liver, the seat of reason in the brain, and considered the heart to be the seat of the emotions. It was not until the 17th century that the physician William Harvey wrote in the preface to his thesis On the Motion of the Heart and Blood in Animals, a letter addressed to King Charles I. 'The heart of animals is the foundation of their life, the sovereign of everything within them...from which all power proceeds. The King, in like manner, is the foundation of his kingdom, the sun of the world around him, the heart of the republic, the foundation whence all power, all grace doth flow'. Harvey was probably wise to address the King in this manner, for what he laid out in his groundbreaking text challenged scientific wisdom that had gone unquestioned for centuries about the true function of the heart. Organs had been seen in a hierarchical structure with the heart as the pinnacle. But Harvey transformed the metaphor into something quite different: the heart as a mechanistic pumping device. How had the Ancient Greeks and Islamic physicians understood the heart? What role did the bodily humours play in this understanding? Why has the heart always been seen as the seat of emotion and passion? And why was it that despite Harvey's discoveries about the heart and its function, this had limited implications for medical therapy and advancement? With David Wootton, Anniversary Professor of History at the University of York; Fay Bound Alberti, Research Fellow at the Wellcome Unit for the History of Medicine at the University of Manchester; Jonathan Sawday, Professor of English Studies at the University of Strathclyde.

Melvyn Bragg and guests discuss the mathematical structures that lie within the heart of music. The seventeenth century philosopher Gottfried Leibniz wrote: 'Music is the pleasure the human mind experiences from counting without being aware that it is counting'. Mathematical structures have always provided the bare bones around which musicians compose music and have been vital to the very practical considerations of performance such as fingering and tempo. But there is a more complex area in the relationship between maths and music which is to do with the physics of sound: how pitch is determined by force or weight; how the complex arrangement of notes in relation to each other produces a scale; and how frequency determines the harmonics of sound. How were mathematical formulations used to create early music? Why do we in the West hear twelve notes in the octave when the Chinese hear fifty-three? What is the mathematical sequence that produces the so-called 'golden section'? And why was there a resurgence of the use of mathematics in composition in the twentieth century? With Marcus du Sautoy, Professor of Mathematics at the University of Oxford; Robin Wilson, Professor of Pure Mathematics at the Open University; Ruth Tatlow, Lecturer in Music Theory at the University of Stockholm.

Melvyn Bragg and guests discuss the great nineteenth century political philosopher John Stuart Mill. He believed that, 'The true philosophy is the marriage of poetry and logic'. He was one of the first thinkers to argue that a social theory must engage with ideas of culture and the internal life. He used Wordsworth to inform his social theory, he was a proto feminist and his treatise On Liberty is one of the sacred texts of liberalism. J S Mill believed that action was the natural articulation of thought. He battled throughout his life for social reform and individual freedom and was hugely influential in the extension of the vote. Few modern discussions on race, birth control, the state and human rights have not been influenced by Mill's theories. How did Mill's utilitarian background shape his political ideas? Why did he think Romantic literature was significant to the rational structure of society? On what grounds did he argue for women's equality? And how did his notions of the individual become central to modern social theory? With A C Grayling, Professor of Philosophy at Birkbeck, University of London; Janet Radcliffe Richards, Reader in Bioethics at University College London; Alan Ryan, Professor of Politics at Oxford University.

Melvyn Bragg and guests discuss the literary and visual depiction of fairies, supernatural creatures that inhabit a half-way world between this one and the next.'They stole little Bridget for seven years long; When she came down again her friends were all gone. They took her lightly back, between the night and morrow; They thought that she was fast asleep, but she was dead with sorrow. They have kept her ever since deep within the lake, On a bed of flag-leaves, watching till she wake.' When the 19th century Anglo-Irish poet Richard Allingham wrote his poem The Fairies, he was replicating a belief about supernatural figures who steal children that stretched back to ancient Persian myths that date from 3000 BC. So universal is the terror of losing a child that the images of a lonely lost child and a mother who loses her child to fairies exist in civilisations everywhere. Demon Figures and Fairies have undergone a series of transformations according to their historical context, but what remains constant is their supernatural power and their association with the very human concerns of marriage, death and loss. In what way have fairies changed in guise and purpose throughout history? How did ancient fairy lore sit with the Christianity of the Middle Ages? How were fairies appropriated for the purpose of the 16th century witchcraft trials and why did fairies obsess so many Victorian artists and writers? And why is it that stories about fairies exist all over the world and what is our fascination with them?With Juliette Wood, Associate Lecturer in the Department of Welsh at Cardiff University and Secretary of the Folklore Society; Diane Purkiss, Fellow and Tutor of English at Keble College, Oxford; Nicola Bown, Lecturer in Victorian Studies at Birkbeck, University of London.

Melvyn Bragg and guests discuss the relationship between astronomy and the British Empire. The 18th century explorer and astronomer James Cook wrote: 'Ambition leads me not only farther than any other man has been before me, but as far as I think it possible for man to go'. Cook's ambition took him to the far reaches of the Pacific and led to astronomical observations which measured the distance of Venus to the Sun with unprecedented accuracy. Cook's ambition was not just personal and astronomical. It represented the colonial ambition of the British Empire which was linked inextricably with science and trade. The discoveries about the Transit of Venus, made on Cook's voyage to Tahiti, marked the beginning of a period of expansion by the British which relied on maritime navigation based on astronomical knowledge. With Simon Schaffer, Professor in History and Philosophy of Science at the University of Cambridge; Kristen Lippincott, former Director of the Royal Observatory, Greenwich; Allan Chapman, Historian of Science at the History Faculty at Oxford University.

Melvyn Bragg and guests discuss the 1851 Great Exhibition. “Its grandeur does not consist in one thing, but in the unique assemblage of all things. Whatever human industry has created you find there. It seems as if only magic could have gathered this mass of wealth from all the ends of the earth.” So wrote Charlotte Bronte in 1851 after visiting the Great Exhibition set in the vast Crystal Palace in London's Hyde Park. By the time the exhibition closed, one quarter of the entire British population had visited Crystal Palace, the first pre-fabricated building of its kind, to marvel at an extraordinary array of exhibits there. Amongst them were the biggest diamond in the world, a carriage drawn by kites, furniture made of coal, and a set of artificial teeth fitted with a swivel devise which allowed the user to yawn without displacing them. The Great Exhibition was huge in terms of the development of British manufacturing, the burgeoning of a global consumer market, the development of museums and the international standing of Britain culturally and technologically. It was also a triumph for Prince Albert and it turned a tidy profit. How did the Exhibition crystallise a particular moment in early Victorian Britain? In what way did it capitalise on the dawn of mass travel and greater levels of international co-operation? How did fears of revolutionary Europe define the policing and organisation of the event? And how far, if at all, did the Great Exhibition go in blurring class distinctions? With Jeremy Black, Professor of History at the University of Exeter; Hermione Hobhouse, Architectural Historian and Writer; Clive Emsley, Professor of History at the Open University.

Melvyn Bragg and guests discuss the search for immunisation. In 1717, Lady Mary Wortley Montagu, the wife of the British Ambassador to the Ottoman Empire, wrote a letter to her friend describing how she had witnessed the practice of smallpox inoculation in Constantinople. This involved the transfer of material from a smallpox postule into multiple cuts made in a vein. Lady Montagu had lost her brother to smallpox and was amazed that the Middle Eastern practice of inoculation rendered the fatal disease harmless. In Britain, the practice was unknown. Inoculation was an early attempt at creating immunity to disease, but was later dismissed when Edward Jenner pioneered immunisation through vaccination in 1796. Vaccination was hailed a huge success. Napoleon described it as the greatest gift to mankind, but when the British government introduced the compulsory Vaccination Act in 1853, targeted at the poor and the working class, it sparked a mass opposition movement.How did a Gloucestershire country surgeon become known as the father of vaccination? Why did the British government introduce compulsory smallpox vaccination in 1853? What were the consequences of those who opposed it? And how was the disease finally eradicated? With Nadja Durbach, Associate Professor of History at the University of Utah, Chris Dye, Co-ordinator of the World Health Organisation's work on tuberculosis epidemiology, Sanjoy Bhattacharya, Lecturer in the Wellcome Trust Centre for the History of Medicine at UCL