Philosopher's Zone

Friedrich Nietzsche is a difficult figure to pin down politically. He's popularly known as the favourite philosopher of the architects of the Holocaust, and of today's neo-Nazis and far-right ideologues who venerate strength, domination and the exercise of traditionally male-coded virtues. But then there's the other Nietzsche, the Nietzsche who was a fierce critic of German nationalism and antisemitism, and whose work has gone on to become central to feminism and queer theory. What can Nietzsche tell us about today's febrile climate of state and gender politics? This episode is third in a five-part series. Guest: Adrian Daub, Professor of Comparative Literature and German Studies at Stanford University, co-host of the podcast In Bed With the Right Producer: David Rutledge The Cancel Culture Panic: How an American Obsession Went Global by Adrian Daub (Stanford University Press 2024) What Tech Calls Governing by Adrian Daub (Stanford University Press 2026) Episode 1 | Unsteady State | Politics and the good life - The Philosopher's Zone, October 4 2026 Episode 2 | Unsteady State | Who owns Antarctica? - The Philosopher's Zone, October 11 2026 Episode 4 | Unsteady State | Confucianism and crisis - The Philosopher's Zone, October 25 2026

What can Antarctica teach us about statehood and sovereignty? The continent has no government, no citizens, no permanent human population. Its native inhabitants are mostly seals and penguins who, as far as we know, take little interest in politics. But according to this week's guest, Antarctica offers a remarkable political experiment, one that challenges some of our most basic assumptions about territory and political community. Since the Antarctic Treaty came into force in 1961, the usual question of who owns the territory has been set aside. Instead, Antarctica is governed according to a model of 'joint guardianship', raising the intriguing possibility that this remote frozen continent might have something crucial to teach us about how politics could work elsewhere. This episode is second in a five-part series. Guest: Alejandra Mancilla, Professor of Philosophy at the University of Oslo, Norway Producer: David Rutledge From Sovereignty to Guardianship: Governing Antarctica, Governing the World by Alejandra Mancilla (Oxford University Press 2026) Episode 1 | Unsteady State | Politics and the good life - The Philosopher's Zone, October 4 2026 Episode 3 | Unsteady State | What the Right gets wrong about Nietzsche - The Philosopher's Zone, October 18 2026 Episode 4 | Unsteady State | Confucianism and crisis - The Philosopher's Zone, October 25 2026

What if your government decided what 'the good life' looks like, then rewarded you for living it and penalised you for straying? In a growing number of countries, that's already happening. Liberal democratic theory has long held that the good life is for each citizen to define for themselves, and that the state should stay out of it. But some governments are now rejecting that idea, defining the good life for their citizens and using a mix of incentives and penalties to bring people into line. Many liberals call this authoritarianism, and accuse the leaders behind it of being driven by greed or a desire for power. But this week we're asking if the picture is more complex, and if liberals are making a dangerous mistake in misunderstanding the appeal of the 'good life state'. This episode is a recording of the 2026 Alan Saunders Lecture, produced in collaboration with the Australasian Association of Philosophy. Guest: Alexandre Lefebvre, Professor of Politics and Philosophy at The University of Sydney Producer: David Rutledge Liberalism as a Way of Life by Alexandre Lefebvre (Princeton University Press 2024) Episode 2 | Unsteady State | Who owns Antarctica? - The Philosopher's Zone, October 11 2026 Episode 3 | Unsteady State | What the Right gets wrong about Nietzsche - The Philosopher's Zone, October 18 2026 Episode 4 | Unsteady State | Confucianism and crisis - The Philosopher's Zone, October 25 2026

One of the more utopian promises of technology has always been that it will free us from the necessity of work - but not having to work poses its own problems. What will we do instead? how will we make money? and what might a leisure-oriented society look like? Technophiles - from the early cybernetics enthusiasts to today's AI promoters - have looked to ancient Athens as an example of a society where citizens were free to engage in culture, reflection and political participation. But was ancient Athens really such a place? and how likely is it that today's tech lords will deliver 'the good life' to us all? Guest: Michele Kennerly, Associate Professor Communication Arts and Sciences, and Classics and Mediterranean Studies, Pennsylvania State University Producer: David Rutledge Automated Athens: Ancient Greek Ideals in the Early Age of Automation by Michele Kennerly (University of Chicago Press 2026)

Australian feminist philosopher Kate Manne memorably coined the term "himpathy" to describe what happens when a man commits a crime against a woman and finds himself the object of disproportionate sympathy. But as useful as this description is, the psychological mechanism behind himpathy remains unexplored in Manne's account. To remedy this, we're turning this week to Catharine Macaulay, a fascinating late 18th century English philosopher whose work on sympathy provides some valuable psychological insights. Guest: Elena Gordon, Assistant Professor of Philosophy at University College Dublin Producer: David Rutledge Catharine Macaulay on cultivating our sympathetic potential - Elena Gordon in Journal of Modern Philosophy Volume 7 (2025) About Catharine Macaulay

If someone's behaving badly, it can be hard to know how much of their behaviour stems from a deep character flaw, and how much of it is incidental - the stuff we might charitably filter out as unreflective of their true self. And the same goes for achievement: how much credit for a Nobel prize should go to the person themselves, and how much to their fortunate circumstances, or to the people who helped them? This week we're asking if philosophy can help us discern the signal from the noise. Guest: Mark Schroeder, Professor of Philosophy at the University of Southern California Producer: David Rutledge When Things Get Personal: A Philosophical Guide to Conflict by Mark Schroeder (Princeton University Press 2026)

Western feminists often express support for women in Muslim majority countries, but sometimes that support is couched in the language of pity, as though Muslim women were held captive by their religion and culture, and in need of 'rescue'. This week, a conversation about how to offer cross-cultural support without paternalism, and how the insight of Simone de Beauvoir can illuminate the issue. Guest: Sameema Zahra, psychotherapist and Lecturer in Philosophy, Australian Catholic University Brisbane Producer: David Rutledge Simone de Beauvoir demonstrated how to show solidarity across radical differences - Sameema Zahra essay for ABC Religion & Ethics Philosophers in the Therapy Room - podcast with Sameema Zahra and Hora Zabarjadi Sar

If I pick up a tree branch and smash your window with it, you're going to be angry, and your anger will rightly be directed at me. But if a tree branch smashes your windscreen during a cyclone whose intensity has been caused by global warming, you're still going to be angry — but who or what exactly should you be angry with? This week, a conversation about responsibility for systemic injustice. Guest: Stephanie Collins, Associate Professor in Philosophy, Monash University Melbourne Producer: David Rutledge

Cultural Marxism is many things to many people — at one end of the political spectrum, it's the hidden force behind political correctness, identity politics and 'wokeness', while at the other end it's a shopworn conspiracy theory that explains nothing much at all. So what is Cultural Marxism? Did a group of Marxist intellectuals in the mid-20th century really set out to reshape Western culture? And if they did, how convincingly does their story stack up as a tale of secret plots and calculated ideological subversion? Guest: Alexander Howard, Senior Lecturer in English and Writing, University of Sydney Producer: David Rutledge 'Cultural Marxism' is a conspiracy theory for our time - Alexander Howard in The Conversation July 2026 The Cultural Marxism Conspiracy: Why the Right Blames the Frankfurt School for the Decline of the West by A.J.A. Woods (Verso 2026) Conspiracy theories, anti-Semitism and fun - The Philosopher's Zone, December 2022

The great German philosopher Jürgen Habermas, who died in March, wrote in his later works about what he called Unheimlichkeit — roughly translated as "the unease of the times" — to describe the global retreat of liberal democracy, the fraying of the rules-based international order, and the increasing polarisation and hostility of public discourse. And yet, to the end he defended Enlightenment reason and the utility of rational debate. In a world that seems to be losing its democratic bearings, has Habermas' day passed? Or is the problem more that we haven't read him carefully enough? Guest: Peter J. Verovšek, Assistant Professor in the History of European Integration, University of Groningen, The Netherlands Producer: David Rutledge Did Jürgen Habermas's death also mark the end of his vision of democratic life? - Peter Verovšek for ABC Religion & Ethics

When it comes to the ideal philosophical medium, most of us would identify the written word - or maybe the spoken word, if we're fans of Socratic dialogue - and this is because for centuries, philosophy has been a linguistic practice. But this week we're arguing that visual art can be philosophy, and looking at how visual art can represent concepts in ways that haven't traditionally been recognised by Western epistemic traditions. Guest: Taylor-Jai McAlister, clinical psychologist and postdoctoral Research Fellow in Philosophy, Macquarie University, Sydney Producer: David Rutledge Defining Aboriginality - Taylor-Jai McAlister on The Philosopher's Zone, November 2023

Ever since AI was founded in the 1950s, people have talked and written about 'intelligence' as though we all broadly agree on what that word means. But there's considerable debate on that score, and among the debaters are philosophers - like this week's guest - who question the degree to which machines can be said to be intelligent at all, and think that claims of intelligence can all too easily deflect attention from the real ethical issues around AI. Guest: Tim Crane, Professor of Philosophy at the Central European University (CEU) in Vienna, Austria Producer: David Rutledge

GWF Hegel (1770-1831) wanted to construct nothing less than a complete explanation of reality - nature, consciousness, art, history, politics, the lot - based on a single self-explanatory idea. Whether or not he succeeded is an interesting question (spoiler: he didn't), but more interesting is the question of why philosophy has become so much less ambitious since then, and what we can learn from Hegel today.

Philosophers have traditionally thought of grief as something that attaches to immediate loss - the death of a loved one, something terrible that's happened to us personally. But as the environmental crisis continues to wreak havoc on human and non-human lives, the philosophy of emotions needs a concept that captures a response to loss that perhaps hasn't happened yet, or loss that affects other people we may never meet: eco-grief.

There's something about space that's always captured the human imagination, but what happens when space begins to capture the imagination of billionaire tech entrepreneurs? In the past, we've visited space for scientific purposes, but now the grand vision is colonisation, permanent human settlement on the Moon, Mars and even further afield, with such ventures along the way as asteroid mining, which promises to deliver untold riches. The technical challenges are immense - as are the ethical ones.

Commercial surrogacy - the practice of paying someone to gestate your child and then hand it over when it's born - is banned in Australia, but it has its supporters. Defenders of commercial surrogacy argue that it should be legal for someone to receive payment for the labour of carrying a child, on the grounds that surrogacy constitutes a legitimate form of work. But are there some things that just shouldn't be for sale? This week we're testing the arguments.

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.

Collins Dictionary made "permacrisis" their word of the year in 2022 - a prescient choice because since then, the crises have just kept coming. Permacrisis is forcing us to take a close look at the way we communicate, because while free public discourse is one of the cornerstones of democracy, there's something about the nature of today's public discourse that fuels crisis, and keeps us frozen in a fight-or-flight posture.

Elite sport is traditionally a celebration of the human, but for how much longer? We watch in awe as athletes perform feats of skill, strength and endurance,  and experience the high drama of triumph and defeat -  but it's all on a human scale, or at least it has been until now. Sport and technology have always been intertwined, but with the advent of AI, this week we're wondering if the human element of sport - the physical dimension, but also the ethical - might be under threat.

Why are we so repelled yet fascinated by bodily waste? Today we're talking purity, pollution, colonial sanitation regimes, medicine and public health, and how they've been shaped by our deeply ambivalent attitudes to the stuff we all produce (ideally) every day, but rarely think about deeply.

There's a certain kind of question that raises suspicion as to the motives of the person asking it. 'Was the Holocaust really as bad as historians have made out?' 'Is there really a scientific consensus on climate change?' 'How do we now for sure that vaccines aren't harmful?' These kinds of questions can be read on the surface as innocent enquiry, but sometimes they can function as a kind of epistemic sabotage, casting doubt on settled issues and seeking to undermine confidence in established truth. How can we tell the difference between sincerity and bad faith? And how should we respond to the latter?

To call the effects of a fire, flood or cyclone these days a 'natural' disaster only tells part of the story, as climate change makes us realise that vulnerability to harm is often the result of factors that actually have little to do with weather events. Land theft, displacement, poverty and the legacies of colonial rule can all multiply climate harms, which means that climate justice is more than simply a matter of sustainable energy development or transitioning to a greener economy.

Behind the familiar Buddhist doctrine that "there is no self" lies a centuries-long tradition of dispute and disagreement. Reductionists believe that the self is no more than a bundle of sense impressions and mental states that add up to nothing of substance or permanence, while emergentists believe that the self is something more - something related to these impressions and mental states, but not reducible to them. We're not going to settle the argument this week, but we will be exploring the ethical ramifications and asking what's at stake.

There are certain things about the world that we think we know for sure, and yet philosophical reason tells us cannot be true. Can you fly? are you real? is the world a hallucination? The answers seem self-evident, but this week we're exploring philosophical thought experiments that pull the rug out from under common sense and intuitive certainty.

Scottish philosopher Adam Smith (1723-1790) is often described as an arch capitalist, the "father of modern economics" - and at a glance it's easy to see why. His Inquiry Into the Nature and Causes of the Wealth of Nations provided the theoretical foundation for free market capitalism and the economic policies that prevailed throughout the Industrial Revolution. But to see Smith as an extreme free market ideologue is to get him badly wrong.

Artificial intelligence is beginning to revolutionise many aspects of human existence - but how does it rate on friendship? The question is less theoretical than it seems: media reports of people developing 'relationships' with chatbots are becoming more common, and while we may instinctively recoil from this prospect, it's not clear that AIs could never deliver at least some of the benefits of genuine friendship.

It's often claimed that the Enlightenment was a time when Europeans awoke from their superstitious slumber, discovered rationality, got started on science and threw religion in the bin. But a surprising number of Enlightenment philosophers had religious commitments — including Immanuel Kant, whose work at the time was understood as not just a religion, but a rival to Christianity.

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?

Caring for a terminally ill person can place huge pressure - financial, emotional, physical - on the caregivers, who are often family members. And it's not uncommon at the end of life for someone for feel as though they're a 'burden' to those around them. But how should perceptions of burdensomeness play into decisions around medically assisted dying?

The supposed evils of postmodern culture have been endlessly catalogued: moral relativism, the loss of shared values, ironic detachment, a pathological aversion to sincerity, and all rooted in a philosophical worldview that casts a sceptical eye on master narratives and the concept of transcendent truth. But have we finally moved on from postmodernism? This week we explore the concept of metamodernism, a cultural disposition that seeks to reintroduce interiority and feeling to postmodern playfulness.

Most of us have Male or Female registered on our birth certificates - but what does this certification mean, in terms of its effect on our lives? There are many other things about us that have at least as much significance as our gender - our sexuality, our ethnicity - but only gender has legal status. This week we're talking about the pros and cons of uncoupling gender from the law.

We secular moderns sometimes make the assumption that philosophy is what you do when you're interested in the Big Questions of human existence, but not interested in religious answers. But the sacred/secular divide is itself a modern invention, and would not have made sense to medieval thinkers. This week we're exploring medieval Jewish philosophy - its fascinating cross-fertilisation with the Islamic culture of its day, its primary philosophical concerns and the things it can teach us about navigating a precarious and challenging world today.

Clara Zetkin (1857-1933) is widely celebrated as the founder of International Women's Day, yet she saw herself first and foremost as a socialist revolutionary. Far from embracing the mainstream women's movement of her day, she had limited sympathy for what she viewed as its bourgeois priorities. This week we explore the tensions between class and gender politics in her work, and what her legacy means for how we understand International Women's Day today.

Nick Land is one of the more interesting contemporary philosophers, and one of the most disturbing. This week we're talking with the author of a new book that sets out Land's ideas, from cybernetic capitalism to the collapse of Enlightenment reason.

Most of us are a little anxious these days - and for good reason, as advances in technology and the rising intensity of climate change are set to cause massive upheavals on our planet. But this week we're hearing a 'post-humanist' perspective on global issues that's positive without being blindly optimistic, and critical without giving in to despair.

It's a well-rehearsed argument that systemic, structural racism has more significant bearing on the lives and opportunities of racialised minorities than the attitudes of individual racists. But systemic racism is harder to shift, being deeply entangled in the structures of capitalism and democratic liberalism - even the enlightened 'diversity' programs of such liberal institutions as universities and businesses can be put to the service of perpetuating racial regimes.

There has never been as much art around as there is today - digital tools are incredibly cheap, artistic production and distribution can bypass the traditional institutional gatekeepers of galleries, museums and curated spaces. And yet, there's a sense today in which art is devalued currency, and the potential for art to bring people together is being eroded. This week we're talking art, politics and what we lose when we stop loving culture.

The question of identity, and whether each of us is best understood as an individual or a member of a collective, has vexed philosophers for centuries. This week we're getting into it with a thinker who's also a leading light in the teaching of philosophy in schools.

Of course, education has a point - but establishing exactly what that point is, can be a surprisingly difficult task. Do we educate children in order to foster autonomy and independent thinking, or to teach respect for certain norms, values and hierarchies? Is education about creative thinking and developing curiosity about the world, or is it about getting ready for the job market? Plenty of tension to explore this week, in a panel discussion on the aims of education.

Living and writing through the years before, during and after the Second World War, French author and philosopher Albert Camus witnessed the rise of fascism and its terrible endgame in German National Socialism. Today, amid fears of a neo-fascist resurgence in the USA, his work well is worth revisiting.

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?

We tend to think of time as a universal experience, something that carries us all along in the same direction at the same pace. So it might seem strange to think of time in terms of 'temporalities', different concepts and experiences of time that reflect different cultural values. In Australia, Indigenous temporalities are deeply interwoven with notions of justice, sovereignty and care for country - but these temporalities exist in tension with settler-colonial notions of time.

Buddhism in the West is often thought of as an ethical or philosophical system first and foremost, based on principles of non-self and impermanence, and universalist in its outlook. So it can come as a surprise to find that in countries like Sri Lanka, there exists a strain of Buddhist nationalism that has fierce pride, religious chauvinism and even violence in its history.

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.

Conspiracy theorists are turning out to be a resilient bunch, and no amount of refutation or mockery will make them go away. It's a problem, because as well as being ethically problematic, conspiracy theories can sometimes be downright dangerous. So how do we deal with them? This week we're exploring the ways in which the familiar diagnosis of the conspiracy theorist - lacking in reason, perhaps mentally ill - doesn't really get it right.

Catharine Trotter Cockburn (1679-1749) is best known as a contemporary and defender of John Locke - but she was also a fascinating philosopher in her own right. Writing at a time when secular philosophy was beginning to challenge the Christian religious monopoly on moral authority, Cockburn was a devout Anglican - and, for a time, a devout Catholic - who nevertheless believed that virtue could be attained via reason.

Reading seems like a simple, uncomplicated activity that most of us enjoy without thinking too much about it - but how simple is it really? Literary theorists have been arguing for decades over what it is to read, what it is to interpret a text, what it is for something to be a text. This week we're catching up on some of the recent debates.

It's been said that the work of the 19th century German philosopher Arthur Schopenhauer should come with a health warning, so stark and pessimistic was his outlook on life. And the man was no less confronting than the philosophy: he could be rude, intemperate and misanthropic. But a new biography of Schopenhauer shows him to have been a more complex and even endearing figure than his reputation might suggest.

The 2023 Royal Commission into the Robodebt Scheme exposed a system that unfairly (and illegally) subjected vulnerable people to stress and trauma - but was it deliberately punitive? And to what extent does our welfare system reflect negative public attitudes toward people living in poverty?

There's an app for everything these days, including parenting and childrearing - but at what cost? Women in the Global South are increasingly using parenting apps, whose Western developers say their advice is scientific and reliable. But that modern, scientific advice is edging out older, traditional childrearing wisdom and causing intergenerational tension.

Democracy is a powerful force for progress, but it's also vulnerable and beset by its own internal contradictions. Plato thought that democracy was a bad idea, as it gave unmerited power to the ignorant and the malevolent. Looking around the world today, can we confidently say he was wrong?

Conservation is the name of the game in most ecological thinking - but in the eyes of some environmental philosophers, conservation is a backward-looking concept. What if, instead of looking to conserve nature, we tried to recreate and improve it via biotechnology? This year's Alan Saunders Lecture explores such futuristic interventions as reviving extinct species, turning carnivores into herbivores and genetically engineering less resource-intensive humans.

Are you troubled by the way that social media has enabled the spread of propaganda? Well, get ready for slopaganda, which is propaganda that's AI-powered and unprecedented in terms of speed, scale, audience reach and persuasiveness. "AI slop" is the term used to identify unwanted AI content - the algorithm-driven equivalent of spam email. Slopaganda is turning out to be just as annoying as spam, but far more dangerous.

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?

Living and writing through the years before, during and after the Second World War, French author and philosopher Albert Camus witnessed the rise of fascism and its terrible endgame in German National Socialism. Today, amid fears of a neo-fascist resurgence in the USA, his work well is worth revisiting.

Beauty apps are becoming more and more miraculously high-tech, but also more and more invasive. You might feel OK about an app that gives your face a "beauty rating", but what if the app started to recommend cosmetic surgery procedures? Or how about a selfie enhancement app that doesn't just get rid of minor skin blemishes, but actually alters the shape of your face to suit and algorithmically determined ideal?

Babies cry, smile, laugh and react to their environment - so it seems odd to look at a baby and wonder whether or not it's conscious. But consciousness is a tricky thing to pin down, and according to some theories of consciousness, babies don't attain it until two or even three years of age, while others suggest that babies could be conscious even in the womb. It's an important scientific question but also a moral one, as it affects how we treat not only babies but other such "consciousness candidates" as non-human animals, AI and synthetic biological systems.

If there's one thing AI has in common with all new technology, it's that a lot of people are scared of it. When it comes to AI and education, horror 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.

Most of us have Male or Female registered on our birth certificates - but what does this certification mean, in terms of its effect on our lives? There are many other things about us that have at least as much significance as our gender - our sexuality, our ethnicity - but only gender has legal status. This week we're talking about the pros and cons of uncoupling gender from the law.

It's easy to say that people who hold extreme antisocial beliefs should be held responsible for those beliefs. But in fact, many extremists operate within what philosophers call impoverished epistemic environments - epistemic "bubbles" and echo chambers whose inhabitants might be ignorant of the truth, or subject to manipulation. But does that mean responsibility for extreme beliefs therefore lies with the wider public? And if so, what are we to do about it?

The 2019 bushfires that devastated the east coast of Australia had one upside: the smoke in the atmosphere made for some stunning sunsets. But is a beautiful sunset caused by bushfire smoke really beautiful? Or consider the blobfish: crowned the world's ugliest animal in 2013 by the Ugly Animal Preservation Society, the blobfish is actually a miracle of evolution, perfectly adapted to its deep-sea environment. But does that feature make it attractive? This week we're looking at how the aesthetic appreciation of nature and scientific knowledge can be at odds with each other.

When it comes to global problems like climate change, it can be easy to feel as though your own individual efforts to stop it are too small to make a difference. But then when you consider the big players whose efforts could make a difference—the corporations, the political parties—making them do the right thing just seems too daunting and complicated a task. What to do when individual efforts seem too small to matter, but structural change seems too big to effect? This week, the authors of a new book talk about taking a middle path.

Digestive disorders are a common source of distress and social anxiety - which might seem to be an odd topic for philosophy, until you start to think about why we attach such stigma, shame and silence to issues of the gut. What does the gut tell us about our own experience of embodiment - and how can disability theory be used to shape healthier attitudes to the gut issues that plague so many of us?

When someone complains about feeling pressure to use 'woke' language, their discomfort is that of a stranger in an unfamiliar world. For people in marginalised communities, travelling between 'worlds' is an everyday experience, albeit not always a voluntary or a safe one. This week we're talking about the language of trans identity, the category of the natural and the experience of 'world' travel.

We tend to think of time as a universal experience, something that carries us all along in the same direction at the same pace. So it might seem strange to think of time in terms of 'temporalities', different concepts and experiences of time that reflect different cultural values. In Australia, Indigenous temporalities are deeply interwoven with notions of justice, sovereignty and care for country - but these temporalities exist in tension with settler-colonial notions of time.

Once upon a time, what we now call scientists were known as "natural philosophers". These were people who studied the physical universe through observation and logic, using philosophical methods and reasoning. Today, science and philosophy have gone their separate ways, with some scientists rejoicing in the split (the late theoretical physicist Stephen Hawking famously pronounced that "philosophy is dead"). This week we're asking if science and philosophy need each other, and if a reconciliation between the two would benefit both.

Is it possible to have judgement without blame? And what does it mean to say - as Socrates did - that it's better to suffer evil at the hands of others than to be an evildoer oneself? This week we're talking with one of Australia's pre-eminent moral philosophers on questions of judgement, evil, remorse... and why he became a philosopher in the first place.

We routinely refer to "the unconscious" in a way that suggests we all agree on what it means - but in fact, the unconscious is a highly contested domain. For some, it's a subterranean layer of emotions and desires that operate deep below the rational mind, and that drive our behaviour in unpredictable ways. For others, the unconscious barely exists at all, and only as a metaphor or linguistic device. There's certainly no science of the unconscious, no empirical evidence that might show us what it is or how it works. This week we're diving deep into (or perhaps just skating across the surface of) the unconscious, with the great early 20th century psychonauts Ludwig Wittgenstein and Sigmund Freud as our guides.

Buddhism in the West is often thought of as an ethical or philosophical system first and foremost, based on principles of non-self and impermanence, and universalist in its outlook. So it can come as a surprise to find that in countries like Sri Lanka, there exists a strain of Buddhist nationalism that has fierce pride, religious chauvinism and even violence in its history.

Analytic philosophy has often understood itself as being in some sense "above" history - using reason and logic to explore problems that are timeless and apolitical. But this week we're talking with the author of a new book that places analytic philosophy firmly in its social/historical context.

Medical diagnosis these days is not as straightforward as it seems. Doctors still diagnose, but so do a great many people who previously didn't - wellness influencers, misinformation peddlers, users of the many kinds of medical tests available to the public - and then there's the advent of AI and machine learning diagnostics. So what exactly does diagnosis mean today? And what implications do emerging technologies have for the kind of authority traditionally seen as exclusive to the medical profession?

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.

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.