The UK’s prisons are full, their corridors are understaffed and their Victorian buildings are crumbling. The answer, at least at the moment, is to lock up fewer criminals. The justice secretary has announced plans this week to phase out short sentences – anything less than 12 months - because they produce “hardened criminals rather than rehabilitated offenders.” Prison reformers have long argued that short sentences don’t work anyway, citing a reoffending rate of over 50%. Others believe that the justice system is already too soft. Community sentences, they insist, send out the wrong message to criminals and open the door to further lawbreaking. Who should and who shouldn’t go to prison? There’s a wider question; are prisons upholding or undermining justice? Reform campaigners say that prisons are failing both society and the prisoners themselves. The best outcome for everyone is the rehabilitation of criminals, and if that isn’t possible inside prison, it should be explored outside. Others see the redemption of criminals as secondary to justice for their victims and protection for their communities. Depending on how people see it, prisons are either too harsh or too lax. How should the justice system decide whether to wield the carrot or the stick? Can punishment itself be a necessary step towards rehabilitation? Or is prison too often a futile expression of collective vengeance? Are prisons doing more harm than good? Producer: Dan Tierney.

The surprise attack by Hamas was devastating, leaving hundreds of Israeli civilians dead, injured or taken hostage. Israel’s response was swift, with airstrikes on Gaza killing hundreds of Palestinians, including children. The scale of the attack was unprecedented, but the cycle of violence and escalation is all too familiar in this land that has been contested for more than a century. Now another generation sees the bloodshed at first hand. Hamas is dedicated to the destruction of Israel, so for many Jews this is about survival. At the same time, many Palestinians have come to see Israel as a brutal oppressor. Each side sees the other as an existential threat. Even those who refuse to define their neighbours across the Gaza border as ‘the enemy’ may find themselves defined in those terms against their will – and threatened with death. How should we understand conventional rules of morality in such intractable circumstances? What is a proportionate response to an act of aggression? And what conditions are necessary for a realistic peace process to take hold? Perhaps the most radical statement in all of human history is “love your enemies”. Those who are pessimistic about peace in the Middle East might dismiss that as naïve. But there are some who can give us real-life examples of the human capacity to rise above anger and grief for a greater good. How should we think about our enemies?With Rabbi Yehoshua Pfeffer, Atef Alshaer, Gabrielle Rifkind, Rami Elhanan and Bassam Aramin.Producer: Dan Tierney.

Exploring the challenges of impartiality in journalism, the influence of personal biases in media, and the balance between diverse viewpoints. Delving into the complexities of impartiality in public expenditure discourse, political framing, and pitfalls of false neutrality. Discussing biases in media, the subjective nature of history, and implications of extreme views on impartiality. Exploring de-biasing individuals, the link between science, morality, and the ethical considerations of research impact on society.

Michael Buerk chairs a special Moral Maze debate recorded at 'HowTheLightGetsIn' festival of philosophy and music.The language of freedom permeates our political debate. In the US, it may be a decisive battleground in the 2024 presidential election. The problem is that people mean very different things by it. Is it freedom from government regulation or freedom to have an abortion? Freedom of speech or freedom from discrimination? Freedom to own a gun or freedom for communities to ban them?A distinction is often made between positive and negative freedom. Negative freedom is the absence of constraints (‘freedom from’) – while positive freedom is the possibility of acting in such a way as to take control of one’s life (‘freedom to’). Libertarians often see individual freedom - the private enjoyment of one’s life and goods, free from interference – as the most fundamental value that any society should pursue and protect. This view is challenged by those who believe wealth, health and educational inequalities inevitably mean some people are more free than others, and seek instead to promote the collective freedom of society as a whole.If a society in which there is a complete absence of restraint is as dystopian as one in which our every action is controlled, how should we navigate the trade-offs between individual freedom and other goods, like security and collective wellbeing? Is the language of freedom helpful or harmful in negotiating our political differences? Deeper question: what does it mean for a human being to be free?With guests: Konstantin Kisin, Sophie Howe and James Orr.Producer: Dan Tierney.

Labour has confirmed that it plans to allow 16 and 17 year-olds to vote in elections, in line with Scotland and Wales. The idea, they say, is to empower younger people by engaging them in the democratic process. Some older members of the electorate might raise the question of whether people under 18 have the maturity to vote. It would be no surprise to hear that argument, we were all children once and we know that adults think they’re superior. It’s nearly fifty years since the concept of “childism” was first coined by psychiatrists, to describe the automatic assumption of superiority of any adult over any child. Now, perhaps, childism is the last permissible prejudice. Discrimination that would seem shocking if applied to any other group is exercised against children and regarded as quite appropriate. Children’s freedom is constantly restricted and their views are generally dismissed. They’re told what to do, what to eat, what to wear, even what to say. Is this just responsible parenting or does it verge on oppression? Children’s minds aren’t fully developed, and they’re less well equipped to make smart decisions. They also need limits and it’s surely the job of adults to impose them, but where should the line be drawn? We should keep children safe, of course, but after that… is it better to be strict or to allow them maximum autonomy? What’s the moral basis on which we make that judgement? Attitudes have changed over the decades. We’ve moved on from the axiom that “children should be seen and not heard.” A survey out last week suggested that parents in Britain place less importance on instilling obedience in children than parents in most other countries. But maybe a little obedience would be no bad thing? What’s the moral case for exercising power over children and young people? Presenter: Michael Buerk Producer: Jonathan Hallewell Editor: Tim Pemberton

School’s out for summer. For many, holidays are a chance to rest, unwind and empty the mind of work. For others, the long break brings additional pressures and stresses, such as childcare. It’s a period when inaction and inactivity are to be celebrated and envied. What does that reveal about our priorities? During the pandemic, many people got a glimpse of what it was like to live more simply. Aristotle writes that the greatest possible human good is contemplation, a life lived remote from endless activity. Economics has taught us that our time is money, which is a necessity. But for some it has turned human beings into ‘human doings’ – units of productivity. The philosopher Bertrand Russell wrote “In Praise of Idleness” in 1932, at the height of the Great Depression, in which he called for nothing less than a total re-evaluation of work – and of leisure.Throughout history, however, idleness has, more often than not, had a bad press. St Benedict described it as “the enemy of the soul”. Sloth is one of the seven deadly sins – a failure to do what should be done. The greatest danger of idleness, some believe, is that it can slide from a state of inaction to a state of purposelessness. That’s why Christianity has long seen the positive moral value, the character-building nature, of hard work. Is idleness good for us?Producer: Dan Tierney.

The podcast explores the morality and effectiveness of climate activism, discussing the urgency of the climate crisis, the use of disruptive actions, and the consequences for ordinary people. It also delves into the debate on scientific consensus, necessary actions for climate change, and the use of non-violent actions. The speakers discuss the parallels with historical movements and the ethical considerations of civil disobedience in climate activism. Additionally, the podcast explores the use of apocalyptic language and the challenges in climate activism.

As NATO meets this week, the US is seeking to calm its critics over sending cluster bombs to Ukraine. Cluster munitions are banned by many countries – including the UK and most EU members. They are more indiscriminate and can leave unexploded bomblets scattered over a wide area, posing a lethal threat to civilians years after a conflict has ended. The US, which is not a signatory to the 2008 Convention on Cluster Munitions, argues that supplying these weapons is justified in the defence of Ukraine, that civilian areas would be avoided and that records would be kept to facilitate a clean-up operation after the war. While some see this as a clear concession of the moral high ground, others disagree. As one US congressman put it, “the only way it erodes the moral high ground is if either you're an idiot, or you're rooting for Russia in this conflict." What should be the ethical rules of conduct in warfare, when the goal of opposing armies is to perpetrate, and sometimes maximise, death and destruction? For some, the tragedy of war is the suspension of ethical norms. And yet, certain fundamental principles, such as proportionality of violence and discrimination between enemy combatants and non-combatants, have existed for centuries to prevent the ends being justified by any means necessary in battle. But what if the enemy has no regard for these rules? How should they be interpreted outside a philosophy seminar and in the chaos of war? While the character of war is changing, the fundamental moral issues have not. When, in warfare, is it acceptable to violate ethical principles in the hope of achieving a greater good?Producer: Dan Tierney.

Thames Water, which serves a quarter of the UK population, is billions of pounds in debt and on the brink of insolvency. The company has received heavy criticism, and calls for it to be nationalised, following a series of sewage discharges and leaks. The energy sector, railway companies, and the Royal Mail have faced a similar outcry in recent months. When it comes to the provision of services which are essential for our national life, the calculation is often utilitarian: which form of ownership, public or private, leads to the greater social good? Many believe that the private water, rail and energy companies are simply failing to serve the public. Meanwhile, although polling suggests most people want to keep the NHS under public ownership, many of the health outcomes of patients compare less favourably to other European countries. The privatisation versus nationalisation debate is about more than outcomes: it highlights competing visions of the good society. For some, the private sector gives us more freedom of choice as moral agents. For others, a ‘market mentality’ has crept into more and more aspects of our social and communal life, including education, and the result has been the erosion of our own moral obligations towards each other. Can the motivation for profit co-exist alongside a vision of the common good? What moral responsibilities should private companies have to society? And what are the moral limits of markets?Producer: Dan Tierney.

Comparisons have been made between the news coverage of two tragedies at sea. The first was the capsizing of a boat off the coast of Greece, in which more than 500 migrants from the Middle East and Africa are thought to have drowned. The second is the catastrophic implosion of the Titan submersible carrying five people, including a billionaire explorer, who paid a huge amount of money to see the wreck of the Titanic. While the first story made the news, the second story was rolling news. Moral Maze panellist Ash Sarkar faced a backlash when she tweeted about what she saw as the “grotesque inequality of sympathy, attention and aid... Migrants are “meant” to die at sea; billionaires aren’t.”This raises the question of the moral purpose of the news – particularly when it comes to public service broadcasting – and the difference between reporting what people want to know and what they need to know. For some, the ‘ticking clock’ coverage of the Titan tragedy was ghoulish and sensationalist. For others it was merely a reflection of the trajectory of the story: the hope, the endeavour and the jeopardy. Then there is a question of scale – does a larger body count have a greater moral claim to be covered by the news? Or is it natural for British media to reflect a greater sense of empathy for British citizens? What makes the news, what is left out, and how it is covered, is a decision made by editorial teams and individuals with their own view of what is 'newsworthy'. But what about our responsibilities as consumers of news? Does the demand for immediate clickbait sensationalism over thoughtful analysis from the other side of the world create a news environment which is out of kilter with what matters? Is this simply human nature or something we should seek to redress?What news stories should make a moral claim on our attention?Producer: Dan Tierney.