Philosopher's Zone

Speech acts - utterances that have the power to make things happen in the world - are increasingly being created by AI, especially in certain workplaces where it's not uncommon to receive orders and instructions from an algorithm. The power of a speech act is often understood as emanating from the intention of its author - but if AI lacks the capacity for intention, how much authority do AI-generated workplace commands really have?

The traditional philosophical view of belief is that it's a rational cognitive affair, evidence based and directed toward truth. According to this account, things like delusion and religious belief are "edge cases", exceptions that prove the rule. But this week we're considering not only that belief may be closely tied to emotion, but that it may actually be a form of emotion itself.

"Workism" is defined as the tendency to put work at the centre of one's identity and life meaning - and according to many recent commentators, it's a bad thing. Workism is said to throw life out of balance, and to expose workists to the risk of deep existential trauma if they lose their job. But according to this week's guest, the arguments against workism don't stack up.

For decades, primatologists believed that primate societies were structured around aggressive alpha males - until a remarkable push from feminist scientists in the 1960s and 70s changed the narrative. So why does the "dominant alpha male" story persist in human culture?

The defeat of the Democrats in last November's Presidential election has prompted much soul-searching on the political left. But according to this week's guest, there's still an important point being missed: the fact that while the left pays close attention to historical injustices committed by the West, it's strangely blind to its own history of complicity with oppression.

100 years ago, Henri Bergson was the most famous philosopher on earth, drawing traffic-stopping crowds to his public lectures and scandalising the French intellectual elite with his popularity among women. His ideas resonated at a time when people were anxious about the rise of new and strange scientific discoveries and technologies - which makes him a thinker well worth exploring in 2025.

What should we think when an academic Humanities journal unsuspectingly publishes a paper that's been written as a hoax, full of fashionable jargon and deliberately specious arguments? Does this demonstrate that the Humanities set a higher value on shallow intellectual trends than on rigorous scholarship - or is there something more nuanced and complicated going on?

In the aftermath of the Second World War, France was in a state of creative ferment that affected politics, culture - and philosophy. A new mode of philosophical writing emerged in the form of the review, and it was being done in an idiom that we've since come to recognise as typical of modern French theory: dense, experimental, multivocal, open-ended, very much the opposite of traditional analytic philosophical style. It grabbed scholarly attention then, and is still controversial today.

Does philosophy answer questions, or just keep asking them over and over again? Some say that compared to the sciences, philosophy has few runs on the board when it comes to measurable results. And then there's the issue of sexism in the discipline, and Western philosophy's colonial past. In this live panel discussion recorded in Brisbane, we put philosophy's feet to the fire.

This week we're exploring links between queer liberation and animal subjugation, and discovering how the struggles for acceptable queer identity are often entwined with entrenching animal exploitation. Along the way we get into some fascinating history of sexual violence, colonial constructs of the human, and those ever-shifting categories of "natural" and "deviant" behaviour.This program includes themes of sexual assault and animal abuse that some listeners may find distressing.

AI is making all kinds of important decisions for us these days, but how far can we trust it? Or rather, what kind of trust is appropriate to bring to AI? The inner workings of "black box" AI are inscrutable even to its creators, so if transparency and explainability are essential to the development of trust, then we could be in trouble. It all depends on how we think about trust.

The forced removal of First Nations children from their families was active government policy in Australia between the 1910s and the 1970s, and still continues today under the banner of child protection. Today we're hearing that the story of the Stolen Generation has a historical parallel in the "child rescue" movement in 19th century Britain, when so-called "ragged children" were taken from their families - in many cases, abducted - and placed in institutions, to be trained and moulded into productive citizens.

We all feel we know what a conspiracy theory is: it's a belief held by other people about a conspiracy or conspiracies. Nobody likes being identified as a conspiracy theorist - including conspiracy theorists - and this makes life difficult for social scientists, psychologists and other researchers. When it comes to philosophy and the business of nailing down exactly what a conspiracy theory is, things get even muddier.

Our current "post-truth" environment means it's getting harder to trust what we see, hear and read - and this is a problem for all of us, but especially for educators and anyone in the business of teaching younger people about the world. This week we hear from a scholar who's looking to a modern philosophical tradition to come up with critical thinking strategies for students.

Our "moral circle" encompasses fellow humans, other primates, dogs, cats and other animals to which we attribute feelings and interests. But as science teaches us more about the inner lives of insects, marine animals and even microbes, it becomes more and more apparent that we might need to include them in our moral circle as well. Furthermore, we may need to bestow moral significance on an upcoming population of artificial intelligences. How can we possibly care for them all, and accommodate their various conflicting interests?

Conventional wisdom has it that if you've never fallen in love, if you've never given birth to a child, if you've never tasted Vegemite... then you can't know what these experiences are like. But is the conventional wisdom correct? This week we're asking if there could in fact be various kinds of what-it-is-like knowledge, not all of which require direct first-hand experience.

It's often said that we're experiencing a crisis in the arts and Humanities, with declining student numbers in subjects that aren't deemed suitable for creating "job-ready graduates", and funding cuts slashing support for the arts. In a world of tight job markets and increasing importance given to STEM subjects, what can we do about it?

The American thinker Wilfrid Sellars died in 1989, and has been remembered as a primarily analytic philosopher. But today, Sellars is being rediscovered by a new generation of Continental philosophers - and, perhaps surprisingly, Marxists. What do these thinkers find in Sellars, and how are his thoughts on science and knowledge being applied to questions of politics and society?

This week marks 80 years since the liberation of Auschwitz at the end of the Second World War. Representation in literature and cinema of the horrors that took place at Auschwitz is fraught with ethical ambiguities, as is the experience of actually visiting Auschwitz, which many people do today. The place stands as a famous memorial, known to all - and yet, this week's guest fears that the lessons of Auschwitz are being forgotten.

Historians are commonly thought of as being a little like archaeologists or scientists - they're in the business of uncovering facts, and then presenting those facts to the public as accurately as possible. But this week we're considering history as a species of narrative, and the historian as someone who doesn't "discover" the meaning of the past but constructs it.

Libertarians are hard to pin down – they have a number of seemingly contradictory commitments that we normally associate with people on either the left or the right of politics. Libertarians like small government, low taxes and free markets – but they also favour things like same-sex marriage and drug legalisation. So what exactly is libertarianism, and where did it come from?

What exactly is it about swearing that gives it its offensive power? None of the standard philosophy-of-language explanations really gets to the bottom of why we swear, why we don't, and what we're doing when we use "obscene" language. This week, the author of a very sweary philosophy book offers some thoughts.

Around the beginning of the 20th century, philosophy began to take what's come to be known as "the linguistic turn". All major philosophical questions, it was argued, were really questions about language, and this conviction would dominate philosophical discourse for the next century. But are philosophers now starting to turn away from the linguistic turn? And what might be coming next?

When you think about the music you like (or don't like), what does it tell you about your taste? Do you think you have good taste? And if you do, why? What is it about music that determines good or bad taste, and is it possible to cultivate the former?

Mary Graham is one of Australia's most distinguished Aboriginal academics and authors. In this conversation, she articulates a political philosophy of relationality, conflict management and much more.

German-American political theorist Hannah Arendt (1906-1975) was someone who thought and wrote about some of the worst atrocities of the 20th century, so it might seem strange to suggest that her conception of politics was primarily aesthetic. But she herself once said that she only wanted to understand the world, not to change it.

Authenticity, vulnerability and empathy are all positive character traits - but is there something in the modern ritual performance of these traits that can actually be detrimental to public life? Are we forsaking reason for the sugar rush of cheap emotion? The tension between what Jane Austen called "sense and sensibility" goes back at least as far as the ancient Greeks, and this week we're exploring the philosophical history of toxic touchy-feeliness.

Mysticism is a phenomenon commonly associated with religion and the kind of experience that bypasses the rational, critical mind - which is probably why modern philosophers have tended to treat it with suspicion. But this week we're asking if contemporary philosophy can learn something from the mystics.

In ethical terms, health care systems are supposed to be "blind" to culture, offering the same level of care and respect to all patients regardless of background. Programs promoting diversity and inclusivity in health care are designed to further this aim - and yet for immigrants and other minorities, the practice can fall far from the ideal.

Sentience is a puzzle - and an increasingly important one. The question of exactly what constitutes sentience, and which organisms possess it, is hotly contested. But with scientific evidence emerging in support of the theory that octopuses, bees and other invertebrates may be sentience candidates, moral questions of how we should treat them become more and more pressing. And then there's AI - could sentient robots be on the horizon?

Nationalism is often associated with rightwing politics and anti-immigration sentiment - but is that a necessary connection? This week we're looking at various forms of nationalism, and asking if there's something about the structure of the nation-state itself that fosters an exclusionary attitude to outsiders.

With the launch this week of a new Centre for the History of Philosophy at Notre Dame University, we're talking about the value of philosophical insights from the past – particularly insights from a time when philosophy and theology were close cousins.

Maori philosopher Krushil Watene is an outstanding scholar and part of a global leadership network working toward a sustainable future and a healthier planet. This week, delivering the 2024 Alan Saunders Lecture, she presents "Indigenous Philosophy and Intergenerational Justice".

To many people, the notion that the universe has consciousness and purpose belongs back in the pre-scientific era. This week we're exploring the possibility that cosmic purpose is defensible not only philosophically, but also scientifically.

Is freedom the primary goal of feminism? It's popular these days to define feminism as something that frees women - from traditional gender roles, from social expectations and other restrictions. But the question remains as to whether or not "freedom feminism" is up to the task of helping - or even noticing - the most vulnerable and oppressed.

As an academic discipline, Australian literature has been a largely white affair, with the canon of "great Australian authors" dominated by Anglo-European men. Indigenous writers are working to change this, and Australian indigenous literature is flourishing. But how comfortably does it sit within the traditional university structure?

With the climate heating up and our planetary support systems breaking down, how does an eco-philosopher manage to stay cheerful? This week's guest has been living and breathing these issues for many decades, which you'd think might make it difficult for him to get out of bed in the morning. But get out of bed he did, for a surprisingly upbeat conversation about optimism, pessimism and ecological identity.

AI is like all new technology, insofar as many people are afraid of it. When it comes to AI and education, scare stories abound of students using ChatGPT to write their essays, and a possible future where teachers are replaced by bots. But according to this week's guest, there's much to be excited about.

Ancient China seems like a place and a time far removed from our own - but when we look at how ancient and medieval Chinese scholars thought about the role and practice of history, we find some striking modern parallels.

Extremists used to be easy to spot: they were seen as irrational, unstable and... well, extreme. But in recent years, we've seen extremists on the political right laying claim to traditional Enlightenment values - reason, free speech, autonomy, human rights - that were traditionally used as bulwarks against extremism.

Few English language writers enjoy the position of authority, even reverence, that the journalist, essayist, novelist George Orwell does.While Orwell is best known for his novel “Nineteen Eighty-Four”, he can also be read as developing a provocative moral sensibility — perhaps even an ethical system — in dialogue with the exigencies of war that framed his life, as well as the philosophical traditions that were “in the air” in English culture in the first half of the twentieth century.

Ever since Plato’s cave, the darkness has been considered something to be left behind. This is the founding myth of philosophy, the beginning of the Western philosophical tradition.But how might philosophy be different if it had, from the beginning, learned to see in the dark? If it had embraced, rather than sought to tame, the emotions that sometimes overwhelm us when we experience the too-muchness of life?

Over the last decade, liberalism has found itself on the ropes. Even many liberals seem to regard it as too soft a political disposition for hard times. This has led some of its most passionate advocates to make the case for its importance with a degree of desperation commensurate with their sense of the existential threat it faces from resurgent forms of authoritarianism, intolerance, populism and political violence.But there is another way of making the case for liberalism — and that is to point to its benevolent effects all around us, the extent to which its influence is written all over those social practices and dispositions we hold dear. In other words, maybe liberalism doesn’t have to be defended at all, but simply acknowledged, and lived-into, as a way of life that both reflects and sustains our hard-won commitment to fairness, decency and equality.

Whatever else artificial intelligence is, according to Professor Shannon Vallor, it is first and foremost a projection of the human. And so whatever threat it poses, is a threat from within our humanity.

The project of bringing extinct animals back into being is sexy, hi-tech and could confer significant environmental benefits - but at what cost? Some argue that resurrecting extinct species could actually work against the conservation of threatened species that currently exist. Why worry about their possible extinction, if we can just bring them back?

Gene technology has brought us to the point where it's theoretically possible to bring back extinct animals from the "species grave". But the science is not straightforward - and neither is the philosophy.

If you're like most people, you probably think about your life as a story - it has a beginning, a middle and an end, and the main character in the story is... you. But this seemingly "natural" main character thinking is deeply culturally determined, and it can limit us in the ways that we evaluate our own lives and the lives of others.

Historians are commonly thought of as being a little like archaeologists or scientists - they're in the business of uncovering facts, and then presenting those facts to the public as accurately as possible. But this week we're considering history as a species of narrative, and the historian as someone who doesn't "discover" the meaning of the past but constructs it.

Most of us aspire to achieve happiness in life, but is our understanding of happiness somewhat misguided? Could the wisdom of the ancient philosophers hold the key to modern happiness?

What moral judgements are made in philosophical thinking about fat bodies, and how does that culturally impact how we move through the world?