Philosopher's Zone

Philosophy is often thought of as proceeding via elaborate conceptual systems. But sometimes, a choice phrase is all you need to get you thinking.

We live in a society dominated by the aspiration to greatness, where the ancient ethical ideal of "the good life" is often framed in terms of wealth, fame and power. The notion that we might settle for a "good-enough life" seems oddly countercultural - but this week we're exploring the virtues of modest ambition, and the ways in which a relentlessly competitive social order can damage everyone, from the least to the most successful.

When philosophy turns its attention to music, it’s traditionally an exercise in high culture. Questions about the nature and function of music are often explored with reference to an established canon of “serious” music – while pop finds itself relegated to the margins. This week we’re getting serious about pop, and exploring the ways that the compositional and sonic structures of pop music reflect the social and political structures of the broader culture.

The 18th century British parliamentarian and philosopher Edmund Burke is routinely referred to as "the founder of modern conservatism", and at a glance it's not hard to see why. He believed in the authority of tradition and inherited values, staunchly opposed the French Revolution, and was in many ways out of step with the Enlightenment humanism of his day. But on closer inspection, Burke can look a little different. This week we're considering Burke as a reformer, even a progressive - and someone who would probably take a very dim view of the modern British Conservative party.

Modernity has us in a terrible bind. We know that our Western habits of growth and consumption are destroying the planet, and that we need to stop exploiting the natural world for our benefit. But at the same time, our very identity as modern humans is grounded in the notion of endless growth, self-determination and the domination of nature. The work of the 18th century German philosopher GWF Hegel provides a fascinating diagnosis of our condition. Can it also offer a cure?

There’s a venerable philosophical tradition devoted to explaining what love is, and it stretches back to the ancient Greeks. It deals with questions like “the problem of particularity” – the mystery of why, if we fall in love with someone because of their physical beauty and attractive character, we don’t then fall in love with anyone and everyone who shares these traits. What philosophy hasn’t had so much to say about is the phenomenology of love – the question of what love feels like. This week we’re getting inside the experience.

You don’t have to be stupid to be a conspiracy theorist. Many people who buy into paranoid fantasies about stolen Presidential elections and global Satanic cabals are perfectly sane, well-educated individuals. So why do they fall for these myths? This week we consider the possibility that the attraction is primarily aesthetic, and that the experience is fun. But why the perennial focus on Jews?

There are an estimated 16.2 million documented orphans worldwide, with as many as 100 million more children living on the streets. It’s a problem of crisis proportions, which makes it perhaps strange that so many of us consider adoption as more of a last resort than a first-order obligation – to be considered only if the path to having genetically-related children is blocked. This week we’re looking at the justifications for genetic preference in families, and asking how these justifications stack up against the moral duty to adopt.

Identity politics is grounded in the appeal to a stable, unified self and the authority of testimony. But this week we’re asking whether that foundation is solid, and if deconstructing it might allow for a more flexible approach to social justice.

These days, beauty is a moral imperative, an ideal to live by, and one according to which we judge ourselves and others. As a result, we increasingly shape our identities around our bodies – and not just our actual bodies with their lumps and bumps, but our imaginary future bodies: thin, smooth and firm. Gradually our notion of the good life comes to be centred on physical appearance, and this causes a range of harms which until now, philosophers have not taken seriously enough.