There is a growing evidence that people have accepted the reality of climate change and the need for action. But there is significant divergence in attitudes toward the salience of the problem — which is to say, how big a problem it is, how much it should matter to us, and where to rank climate change in a list of national priorities.
Far too much debate today is more like a play of competing monologues, or forms of self-promotion designed to perform for one’s tribe. Should we give up on the fantasy of persuasion through argumentation and cascading theses, as some philosophers have, or do we need to rethink the conditions of persuasion altogether?
As the philosopher Bernard Williams anticipated, utilitarianism has largely disappeared from public view, not because it is no longer adhered to, but because it has become the “operating system” that governs most of our public decision-making. What the COVID-19 pandemic has done is make that hidden calculus explicit.
In modern politics and moral philosophy, what is most meaningfully human is regularly ignored in the interests of solving “real problems”. While this is often understandable, it also points to a certain debility, a malaise at the heart of the way forms of both representative politics and moral philosophy are often practiced: an inattention to the “everyday”.
If levels of strident “vaccine hesitancy” in Australia are extremely low, and the push to help the population reach the necessary vaccination threshold is more logistical than it is ideological, should we continue publicly to use language and to employ punitive measures which effectively humiliate or ostracise the unvaccinated?
The events of 9/11 are inseparable from the horrors of what was subsequently revealed about the use of torture against detainees in locations like Abu Ghraib and Guantánamo Bay. What does the persistence of torture say about political communities that continue to countenance its use?
In the face of the latest COVID-19 outbreaks, there is little that has differentiated the governing strategies of Liberal and Labor state governments — certainly not at the level of practice. Are we witnessing a more long-term scrambling of Australia’s already unclear political divisions?
Over the last year, there have been a number of high-profile cases where journalists have either landed themselves in legal trouble, or have sparked fierce backlash, due to their conduct on social media. This raises complex problems, not just for the public’s perception of journalists, their impartiality and credibility, but also of the news organisations to which they belong.
Does the swift collapse of the US-backed Afghan government suggest that places like Afghanistan are ungovernable by anything other than brute force and unimpeded corruption — or does it suggest that the ultimate folly of the post-9/11 wars was the conceit of “nation building” itself?
Snitching, ratting, dobbing, grassing — these are all words for behaviour that we are taught, at a very young age, to find reprehensible. Is our reticence to “dob” an expression of a worrying disposition toward non-intervention, or is it an expression, even if a perverse one, of a deeper moral principle?
The COVID-19 pandemic has ushered in a wave of “emergency politics”, in which the normal processes of democratic deliberation and public accountability have been suspended. In a public health crisis, is democratic dissent a problem to be solved, or a resource for a more sustainable, mutually beneficial outcome?
Could the full acknowledgement of the extent of our complicity in the injustices of the past, constitute a galvanising principle, the basis upon which a new political community is formed? Is shame really inimical to national pride, or is it rather one of its expressions?
A new “space race” is underway – except this time, it’s not between the United States and Russia, or even China and India. Instead, billionaires Jeff Bezos, Elon Musk, and Richard Branson are spearheading the lucrative “space tourism” industry. Should this be seen as a source of hope, or simply one more expression of capitalism’s dogma of infinite growth.
The military coup, which overturned the results of last November’s national election, has plunged Myanmar into a cycle of escalating violence. This poses quite specific questions about the legitimacy and limits of revolutionary violence, and the kind of political community that might be left in its wake.
