Moral Maze

The allegations about Gregg Wallace’s behaviour on set have been described as being part of a "toxic environment". Once primarily used in the domain of plants, arrows and chemicals, “toxic” - which is defined as “poisonous” – only relatively recently started being applied to workplaces and people: parents, siblings, neighbours, exes and co-workers.Those who have experienced a toxic work culture or colleague might describe a deterioration in their personal and professional well-being – the causes of which may be difficult to define – or prove – on their own. While sexual harassment, racism, and bullying should be clearly understood, a toxic environment may involve more subtle things at play: a lack of trust, favouritism, unrealistic expectations or an atmosphere of negativity. But what are we to make of a concept which hinges on how an aggrieved person feels rather than the defined behaviour of the perpetrator? Is it an important redress for those who have for too long suffered in silence – or an over-compensation which irredeemably labels the wrongdoers? What should – and shouldn’t – we be prepared to accept in a workplace or in a relationship? If a boss sets a negative tone in an office, due to their own pressures and stresses, does that make them “toxic”? When does an off-colour joke become “toxic”? Is it possible to detoxify cultures like the entertainment industry, which thrives on the egos of the “talent”? And when is it OK to cut off a “toxic” relative?Chair: Michael Buerk Panel: Sonia Sodha, Konstantin Kisin, Matthew Taylor and Anne McElvoy Witnesses: Ben Askins, Joanna Williams, Becca Bland and Donald Robertson.Producer: Dan Tierney Assistant producer: Ruth Purser Editor: Tim Pemberton

Matthew Taylor, Chief executive of the NHS Confederation, discusses healthcare and assisted dying. Ash Sarkar, a contributor to Novara Media, dives into the social implications of mortality. Anne McElvoy from Politico offers a political lens on death, while Charlotte Haigh shares personal insights as a funeral director. Anton Noble explores young people's views on violence and death. Teodora Manea provides philosophical reflections, emphasizing the importance of confronting mortality for a richer understanding of life. Insights span from the historical context of death to its modern societal impacts.

Donald Trump has made some eyebrow-raising, some might say jaw-dropping, appointments to his top team. While a number of the appointees still need Senate approval, they all appear united by one thing – loyalty to Donald Trump.Some consider loyalty to be a foundational virtue that is central to close friendships. Seneca, called it “the holiest virtue in the human heart”. It is more than simply “support” – it suggests a duty to support “come what may”. Others, however, think loyalty can enable controlling behaviour, hide self-interest, encourage tribalism and threaten independent thought. If a close friend violates your ethical code, to what extent should you stay loyal to them? Or should you only be loyal to the person you thought they were?Outside the realm of inter-personal relationships, loyalty to an organisation, the government, the Crown or the Church can mean both faithfulness to its principles and deference to its hierarchy. Here, calling out the institution is both an act of betrayal and loyalty, depending on how it is viewed.Do we value loyalty in our personal and professional lives any less than we did 50 years ago? And is that a good or a bad thing? Perhaps we just have a healthier perspective about who and what deserves our loyalty?Is loyalty a virtue or a vice?Chair: Michael Buerk Panel: Mona Siddiqui, Tim Stanley, Inaya Folarin-Iman and Giles Fraser Witnesses: Josie Stewart, Major General Tim Cross, Anouchka Grose, Tony Milligan.Producer: Dan Tierney Assistant producer: Ruth Purser Editor: Gill Farrington

The discussion features Ash Sarkar, a Novara Media contributor, and James Orr, a Cambridge philosophy professor, diving into the debates over Jamie Oliver's controversial book. Mona Siddiqui, an expert in interreligious studies, explores intent vs. moral culpability, while Giles Fraser adds a clerical angle on ethics. Daniel Browning brings an Indigenous perspective, criticizing the cultural representation. Brendan O'Neill argues for creative freedom, as Professor Paulina Sliwa examines the significance of intent in moral judgments. The conversations unravel the complexities of accountability and the impact of intentions.

Joining the discussion are Ash Sarkar, a political commentator; Ella Whelan, a feminist author; Giles Fraser, a vocal priest; and Mona Siddiqui, an interfaith expert. They tackle the contentious issue of imposing VAT on private school fees, questioning if it's a matter of justice or spite. The guests share their educational experiences, examining socioeconomic divides and the impact on access to quality education. They also debate the moral implications of independent schooling and the state’s role in fostering equity, raising critical questions about privilege and choice in education.

Overcrowded, understaffed and in disrepair, Britain’s prisons are in crisis. One of the first acts of the Labour government was to announce that thousands of prisoners would be let out early to make room for the next wave of inmates. The Scottish government has a similar scheme. Press photographs taken at prison gates show chortling convicts cheering the Prime Minister before climbing into luxury cars and heading off to celebrate. Arguments rage between those who say we send too many offenders to prison (more, as a proportion of the population, than any other country in Europe) and those who say we don’t catch and punish enough criminals, so we need tougher policing and more jails.Perhaps the prison crisis is a blessing in disguise, because it is stimulating new ideas. Initiatives are already under way that may develop into long-term solutions. Reformers want more sentences of community service, more curfews enforced by electronic tagging, more flexible parole used as a reward for good behaviour. They point out that the nations with most prisoners are also, by and large, the countries with most crime; in Britain, they say, lawbreaking flourishes in the absence of both deterrence and rehabilitation. Our sentencing tariffs, criminologists insist, are incoherent and morally dubious; we are too hard on some offenders and too soft on others; we should rewrite the guidelines to distinguish more clearly between wicked criminals and hapless inadequates; most offenders need support, guidance and incentives to address their problems, not incarceration. But that’s not what the voters tend to think, so it’s not what MPs have tended to support. The majority view has always been that prisons should be used to protect the public. What’s more, they should be unpleasant places, to express society’s disapproval of criminality, and sentences should be longer, because there has to be punishment as well as rehabilitation. Lock ‘em up or let ‘em out? The panel: Sonia Sodha, Giles Fraser, Inaya Folarin Iman, Matthew Taylor. Witnesses: Ayesha Nayyar, Scarlett Roberts, Peter Bleksley, Dr Hindpal Singh Bhui

“Dawn... and as the sun breaks through the piercing chill of night on the plain outside Korem, it lights up a biblical famine, now, in the 20th century...” Those words, spoken by Michael Buerk 40 years ago, pricked the world’s conscience, triggered an unprecedented humanitarian effort, led to Live Aid and spawned institutions like Comic Relief. Since then, more than a billion people around the world have climbed out of extreme poverty, although around 700 million people still live on less than $2.15 a day, according to the World Bank.Times have changed. Not only is the media landscape vastly different, making competing demands on our attention, but also our attitudes to helping the poor around the world are different. The question is not simply whether we have a moral duty to help people in other countries, but HOW we should help them.In a post-pandemic world, there are those who advance ever stronger arguments for ending poverty through debt cancellation, robust institutions and international co-operation. Critics of development aid, however, see it as wasteful, ineffective and enabling corruption: ‘poor people in rich countries subsidising rich people in poor countries’. Others view the sector as a legacy of European colonialism, citing Band Aid’s portrayal of Africa as emblematic of the ‘White saviourism’ ingrained in the system. Others, meanwhile, believe the best way to help people is to bypass institutions altogether, and give cash directly to individuals to make their own decisions about how to spend it. 40 years on from Michael Buerk’s landmark report from Ethiopia, how should we help the global poor?Chair: Michael Buerk Producer: Dan Tierney Assistant producer: Ruth PurserPanellists: Ash Sarkar Anne McElvoy Inaya Folarin Iman Carmody Grey

In popular tourist destinations, locals are protesting the impact of mass tourism on their communities. The conversation delves into the moral dilemmas of travel, weighing economic benefits against cultural degradation. With certain strategies suggested to address over-tourism, the ethical dimensions of travel emerge, raising questions about sustainability and local engagement. Perspectives on holiday choices and the complex relationship dynamics between tourists and residents highlight the importance of responsible tourism that respects local identities.

Recent riots in the UK spark a fiery debate about immigration and social cohesion. Tensions rise as communities grapple with feelings of neglect and discontent. The clash between diversity as strength and the fear that tolerance breeds intolerance highlights deep societal divides. Amidst chaos, stories of solidarity emerge, showcasing community support against racism. The call for clearer communication on integration and national identity resonates throughout discussions, emphasizing the need for understanding and bridging divides in a multifaceted society.

One moment in the Olympics opening ceremony in Paris clearly touched a nerve: the tableau of mostly drag queens believed to be parodying Da Vinci’s ‘Last Supper’. Organisers have since denied this was the intention and apologised for the offense caused. Many commentators, including non-believers, declared it “blasphemous”, and “a denigration of Western culture”. While others, Christians among them, considered that response to be an over-reaction. Stepping back from the immediate and perhaps predicable outrage drawn along culture war lines, is the deeper question of what we consider to be ‘sacred’ and ‘profane’ in a largely secular Western society. What, if anything, is sacred? Does the idea only make sense in relation to the concept of God? Does it have a moral function or is it more about personal spirituality? Maybe nothing is sacred, since categorising something as such puts it beyond scrutiny? Or can the concept be widened, even secularised, to take in, for example, the idea of ‘profaning’ the natural world or hollowing out the things we hold to be of value by turning them into commercial transactions? Are the concepts of ‘sacred’ and ‘profane’ still important? And if so, what role do they have in the 21st century? Producer: Dan Tierney Assistant producer: Ruth PurserPanel: Anne McElvoy Giles Fraser Ash Sarkar Tim StanleyWitnesses: Melanie McDonagh Andrew Copson Fergus Butler-Gallie Francis Young