Moral Maze

The Animal Welfare (Sentience) Bill, currently working its way through Parliament, would for the first time formally recognise that animals have the ability to experience feelings, including pain, joy and fear. If the law is passed, the government will establish an Animal Sentience Committee to scrutinise policy. Many hope it would offer animals greater protection - only this week, the BBC’s Panorama programme revealed that rules designed to protect horses from a cruel death appear to be regularly ignored at one of the UK's biggest abattoirs. Some want the bill to go even further by including invertebrates, which, for example, could ban the practice of boiling crustaceans alive. Critics of the proposals believe current animal welfare legislation is sufficient and worry about the unintended consequences for farming, fishing and countryside sports. They argue there should be no contradiction in the idea that a nation of ‘animal lovers’ could eat billions of them every year. The way we treat (and whether we eat) animals has important implications, not just for the status of animals, but for the status of human beings. A rights-based approach has argued that since the moral status of humans overlaps with some animals, we should consider those animals equally deserving of rights. Others believe that elevating the status of animals diminishes the uniqueness of human beings. Is it time to think of some animals not just as having rights, but as occupying the same moral universe as humans, worthy of our trust and capable of being betrayed? Or should the relationship between man and beast always be seen as one of human dominion? With Jim Barrington, Claire Bass, Dr Steve Cooke and Nick Zangwill.Producers: Dan Tierney and Phil Pegum.

Is it time to rethink our attitude to work? Nearly half of employees care less about their careers since Covid, according to a survey this week of 2000 staff of large companies. Four in ten said they are concerned about work-related burnout and a quarter of women said the pandemic has had a negative impact on their work-life balance. The lockdown has disrupted long-existing patterns of work for some and exposed the work-based inequalities of others. As we’re about to unlock, many believe this is the moment to re-negotiate the role of work in our lives. Some believe that employers should be more adaptable to the individual circumstances of their employees, seeking as far as possible to eradicate work-related stress for the sake of their mental health. Others think greater flexibility based on people’s lifestyles could foster a culture of entitlement and we should accept that a certain amount of stress is inseparable from productivity and creativity. What about the value of work itself? For some, the goal should be to do less and less of it. Trials of a four-day week in Iceland were described as an "overwhelming success" and led to many workers moving to shorter hours. Radical advocates of leisure time defend the ‘right to be lazy’ and view idleness as central to creativity. While others believe that work is intrinsic to a person’s sense of purpose and dignity. Is there a distinction between ‘good’ and ‘bad’ work in an economy that has seen billionaires get richer while some families have struggled to put food on the table during the pandemic? Should we work to live or live to work? With Philip Booth, Matthew Garrahan, Will Stronge and Otegha Uwagba.Producer: Dan Tierney.

The podcast explores the relationship between justice and peace in conflict situations like the Troubles in Northern Ireland and the South African uprising. It discusses the challenges of seeking justice for crimes committed many years ago and explores the concept of forgiveness in relation to amnesty for terrorists and murderers. The podcast also delves into the reasons behind the mistreatment of different groups of people throughout history and analyzes the notions of restorative justice, truth, and reconciliation. It highlights the motivations and challenges of seeking amnesty for politically motivated crimes and reflects on the role of truth and reconciliation processes in addressing past injustices.

The podcast explores the complexities of English patriotism, discussing its connection to national pride, sports, and culture. It delves into the distinction between patriotism and nationalism, the impact of Englishness on British identity, and the need for critical thinking. The episode highlights the positive aspects and flaws of patriotism and examines its historical and political context.

The New Zealand weightlifter Laurel Hubbard looks set to make history after being confirmed as the first transgender athlete to compete at an Olympic Games. Hubbard previously competed in men’s events before transitioning in 2013. She is eligible due to a change in International Olympic Committee guidelines on testosterone levels in 2015, and after qualifying requirements were modified by the International Weightlifting Federation. For many campaigners this is a landmark moment for trans people, whose participation at grassroots level sport is shamefully low. Moreover, while there are many different male and female body types, they see elite sport as reflecting society’s obsession with gender stereotypes and worry about the implications for anyone who does not meet ‘conventional standards’ of femininity. Opponents think that allowing transgirls, who were assigned male at birth, to compete with cis girls is unfair. They argue that, in the vast majority of cases, males are stronger, faster and more powerful than females – if that were not the case we would not have had to segregate sport in the first place. The New Zealand Olympic Committee chief executive, Kereyn Smith, said this complex issue required, “a balance between human rights and fairness on the field of play”. This raises a deeper philosophical question: what is the relationship between rights and rules? And which of these is best placed to achieve fairness – not just in sporting competition but between competing demands? When should rules and laws be challenged and when does a person’s sense of their natural rights go too far? With Dr Dafydd Mills Daniel, Joanna Harper, Debbie Hayton and Adam Wagner.Producer: Dan Tierney.

Exploring the evolving societal attitudes towards bad language, this podcast delves into the use of swear words in media, the increase in profanity among young people, and the changing vocabulary of offense. Different perspectives on swearing are discussed and the moral implications of swearing are explored, including the power and impact of swear words on society. The relationship between language and behavior, the role of swearing in stand-up comedy, and the complexity of the boundary between religious and secular speech are also examined.

The G7 group of advanced economies has reached a deal to make multinational companies pay more tax. It is a cause which has focussed minds in the wake of a costly global pandemic. For centuries, taxation has been seen as a moral, as well as an economic, principle. At a national level, some see this as a moment for the government to be bold in recouping wealth from those who have become richer during the Covid-19 crisis, and redistributing it to redress the social and economic inequalities the virus has exposed. Those who argue for high taxes on the rich believe that no one achieves their wealth on their own; rather, their wealth is a product of the society they live in, and taxation is a moral mechanism to recognise the people and infrastructures that enabled that wealth creation in the first place. While some see taxation as raising revenue for public goods, others see it as plunder and theft. Low tax enthusiasts don’t view taxation as a moral obligation at all, since there is no choice involved, and they often object to the way in which their money is spent. Moreover, they don’t believe that higher taxes are intrinsically more moral since public spending can relieve people of personal responsibility and limit their ability to spend their own money on the charitable causes that matter to them. Would a truly fair and equal society need to tax its citizens? What constitutes a fair tax system? To what extent is the contents of our pay packet ‘ours’? With Dr Eamonn Butler, Dr Philip Goff, James Quarmby and Carys Roberts. Producer: Dan Tierney.

Philosophers and artists, from Epicurus to Ken Dodd, have grappled with the secret to happiness. Now, neuroscientists at University College London suggest the answer could lie in the equation: (t)=w0 +w1∑j=1tγt −jCRj +w2∑j=1tγt −jEVj +w3∑j=1tγt −jRPEj. While hardly rolling off the tongue, the formula roughly translates to mean that we should lower our expectations to be happy – but not so low, and for so long, that it makes us unhappy. This appears to fly in the face of a celebrity culture that chases fame, status and success as ends in themselves. Self-help books and "positive psychology" promise to train us into a happy mood. While the wellness industry is booming, so is the prescription of antidepressants, increasingly for teenagers – according to The National Institute for Health Research. What does this reveal about life, liberty and the pursuit of happiness? What is wrong with personal happiness as a life goal? Some think that there is too much stuffiness about happiness, that there is nothing selfish about self-care, and that people should be free to set the bar as high as they wish and explore personal fulfilment however they chose. Others believe that life should be about more than seeking pleasure and avoiding pain, that the conscious pursuit of happiness can make us more miserable, and that happiness – rather than being an expectation – should be a by-product of a life well-lived. How useful or desirable is it to measure happiness, particularly when it comes to the wellbeing of a nation? As some economists have observed, beyond a certain point, GDP no longer captures the nuances of citizens’ happiness. Is it time to consider Gross Domestic Happiness? Or is there something dystopian about a government defining what happiness means, since our moods are fleeting and we all have own definition of a happy life? With Dr Andy Cope, Dr William Davies, Dr Ashley Frawley and Sir Anthony Seldon.Producer: Dan Tierney.

According the Health Secretary Matt Hancock, the “vast majority” of people in Bolton who have been admitted to hospital after contracting the fast-spreading Indian variant of Covid-19 had been offered a vaccine but hadn’t taken it. Attempts to persuade vaccine uptake have focussed on public health, social freedom and economic recovery. What about the language of morality? Is it immoral to refuse the vaccine? We are social beings, and the definition of morality is behaving in a way that is good for others, not just ourselves. How are we to make moral judgments when there are many reasons for vaccine refusal and hesitancy: conspiracy theories, false information, health concerns, religious objections as well as cultural and language barriers. Some people justify their refusal precisely because they believe it to be moral. It could be argued that to be moral isn’t always about doing the right thing, it’s about seeking to do the right thing, and even if you have reached the wrong conclusions, this doesn’t make you bad person. Vaccine refusal often involves a group dimension above and beyond individual choice. A potential consequence of moral condemnation is the scapegoating of entire groups. While it is true that vaccine uptake is greater among white adults, it is also the case for the vast majority of adults across all social groups. Nevertheless, if there is a connection between vaccine hesitancy and certain religious or ethnic groups, how should we respond without risking further stigmatisation? To what extent does this issue raise wider questions about social integration and trust in British institutions? With Dr Rakib Ehsan, Dr Alberto Giubilini, David Halpern and Dr Travis Rieder.Producer: Dan Tierney.

Easter 2021 comes at the end of an annus horribilis. We are meaning-seeking creatures, and the symbolism is everywhere if you want to find it. There’s the re-birth associated with the Spring equinox, the hope in the Christian account of the resurrection, the freedom marked by the Jewish Passover, and the reflection and restoration embodied in the Muslim observance of Ramadan. While many faith and spiritual groups instinctively see this is a powerful moment in the calendar, for many people, the Easter bank holiday weekend means very little other than gorging on chocolate eggs. What should Easter mean? In Christianity, it’s more important than Christmas, and no story has had a greater influence on Western civilisation. While we are no longer a ‘Christian’ society, should Easter be more of a moment of national unity, which transcends the cultural and faith traditions of Britain? We all instinctively know what is meant by the ‘Christmas spirit’, but should we be re-imagining an Easter equivalent, based on values like sacrifice and forgiveness? Or does the very fact of having designated time off work to spend how we chose provide meaning enough? Some people think we need to come together more than ever as a means of channelling our soul-searching following the existential insecurity of the last year. Others are more sceptical about the insistence that crises like pandemics naturally lead to deep moral or spiritual introspection, and question the value of collective gestures like clapping the NHS. As a nation and as a society should we invest more in the meaning of these moments as a basis for dialogue and togetherness? Or is any national endeavour of this kind bound to be seen as coercive and rendered meaningless? With Julian Baggini, Ronald Hutton, Rev Rachel Mann and David Mills.Producer: Dan Tierney.