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Chat GPT, an AI powered chat-bot, has become the world’s fastest growing application, with over 100 million users in the first month of its launch. Even its harshest critics concede that when interacting with Chat GPT, it can seem as if one is talking to an intelligent machine. But, the standard critique goes, that’s just an illusion. Chat GPT isn’t in fact intelligent. It doesn’t understand the questions it’s asked, or the answers it gives.
But, what if this critique is wrong? What if our elevation of human understanding to something that machines like Chat GPT can’t reach is mere narcissism, or worse, a philosophical mistake? What if, what current AI can do isn’t really possible without some robust level of understanding?
Reuben Cohn- Gordon is an AI researcher at the Iniversity of British Columbia and UC Berkeley, and recently wrote an article entitled GPT’s very Inhuman Mind for Noema magazine, in which he argues against the standard critique of large language models like Chat GPT, namely that they lack any form of intelligence and understanding. Reuben uses a number of ideas from 20th century philosophy in approaching this, as well as intriguing metaphors from Classic Roman literature.
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This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journalm founded in 1923. Check out the latest issue of The Philosopher and its online events series: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
On May 6th, the coronation of King Charles III took place in Westminster Abbey in London, making him officially the head of state of the United Kingdom, the head of the Church of England, and of the UK’s Armed Forces. It also made him head of Nation of sever other counties, including Canada and Australia.
According to polls, more than half the British citizens seem to approve of the monarchy and the pomp and pageantry that goes with it. But can a monarch ever really have democratic legitimacy? Does the monarchy perpetuate an outdated and unjust social hierarchy in British society? And even though today the role is meant to be merely ceremonial, is it really possible for the monarch to be politically neutral?
Alex O’Conor is the host of the YouTube channel Cosmic Skeptic, with over half a million subscribers, which is dedicated to the publication of philosophical debates in an accessible format.
He is also an international public speaker and debater, having debated ethics, religion, and politics with a number of high-profile opponents before college audiences, on radio talk shows and on national television.
Alex published a video essay soon after the death of Queen Elizabeth entitled Abolish the Monarchy, and went recently head to head with Piers Morgan over why most young people today would prefer an elected head of state, rather than a hereditary monarch.
If you enjoyed the episode, please leave us a rating and a review on Apple Podcasts.
This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journalm founded in 1923. Check out the latest issue of The Philosopher and its online events series: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
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On March 22nd, the Future of Life Institute, a nonprofit organization focussed on reducing existential risks facing humanity, and in particular existential risk from advanced artificial intelligence (AI), published an open letter entitled Pause Giant AI Experiments. Its signatories included tech luminaries such as Elon Musk, and Apple co-founder Steve Wozniak. Its opening sentences read:
“AI systems with human-competitive intelligence can pose profound risks to society and humanity, as shown by extensive research and acknowledged by top AI labs… Advanced AI could represent a profound change in the history of life on Earth, and should be planned for and managed with commensurate care and resources.”
But given the kind of AI available today, are these kinds of concern justified? Is Chat GPT, for example, really a kind of intelligence? And if so, are governments capable of taming it and channelling its capabilities for the benefit of humanity, rather than its destruction?
John Naughton is a Senior Research Fellow at Centre for Research in the Arts, Social Sciences and Humanities (CRASSH), University of Cambridge and Emeritus Professor of the Public Understanding of Technology at the Open University. He is also the technology columnist of the Observer newspaper.
Pease leave us a rating and a review on Apple Podcasts.
This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the spring issue of the philosopher, and its spring online lecture series: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
February 24th marked the one-year anniversary of Russia’s invasion of Ukraine. Some still blame the expansion of NATO in Russia’s neighbourhood as the deeper cause of this war. Others see it as Putin’s mad personal plan to go down in the history books. But some are pointing the finger to something much deeper than any of that: the Russian soul.
A concept that originated in Russia’s literary tradition of Dostoyevsky, Tolstoy, and other great authors, is seen as animating today’s national exceptionalism, fuelling Putin’s speeches.
But how straightforward is it draw a causal link between a country’s cultural past, and the politics of today? Is it really ideas than animate history, or should we look to material conditions for a better explanation of events?
Josephine von Zitzewitz is a Lecturer in Russian at the University of Oxford, and recently wrote an article entitled The Uses and Abuses of the Russian Soul: The weaponization of Russian Identity, in which she explores the limits of the idea that Russian culture and literature have a role to play in the war against Ukraine.
Pease leave us a rating and a review on Apple Podcasts.
This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the spring issue of the philosopher, and its spring online lecture series: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
On January 21, 11 people were killed in a mass shooting in Monterey Park, near Los Angeles, California. Two days later, 7 people were killed in another shooting in Half Moon Bay, a small city on the coast south of San Francisco. It was the 37th mass shooting in the United States in 2023, only 24 days since the year began.
So why is it that despite these repeated incidents, gun laws in the United States are becoming less rather than more restrictive? What is the ideology that is driving America’s love of guns? Is it a love of liberty, and the constitution, along with an instinctive suspicion of any state attempt to limit access to guns? Or is something deeper, more disturbing, behind the supreme court’s recent decisions to undo laws that regulated access to guns, coupled with a huge recent increase in gun ownership?
Suzanne Schneider, Is Deputy Director and Core Faculty at the Brooklyn Institute for Social Research, specializing in political theory and history of the modern Middle East. She is the author of , most recently, The Apocalypse and the End of History: Modern Jihad and the Crisis of Liberalism, and her comment pieces in places like The New Republic and The Washington Post have tackled this issue of gun ownership in the United States, and bring a perspective that goes beyond the usual clichés about liberty and the constitution.
Pease leave us a rating and a review on Apple Podcasts.
This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the spring issue of the philosopher, and its spring online lecture series: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
On June 24, the US Supreme court overruled a landmark decision: Roe v Wade. For nearly 50 years, abortion was a constitutional right in the Unites States. No more. “The constitution makes no reference to abortion, and no such right is implicitly protected by any constitutional provision.” Read the decision.
But quite apart from the legal argument, everyone knew this was at heart deeply political decision. Three of the judges in the majority opinion were appointed by the previous president, Donald Trump, who had explicitly promised his voters he would appoint pro-life judges when given the chance.
So how should we understand this political decision? Why is the right, always brandishing liberty as its central value, so happy to restrict the freedoms of millions of women? Why does the party who wants a small state, and is averse to government regulation, so happy for the state to intervene in the private lives of citizens, and regulate one of the most personal choices one can make: whether to have a child or not? Is the Republican party simply riddled with internal contradictions when it comes to freedom? Or do they simply understand freedom in an altogether different way?
Toby Buckle is the producer and host of The Political Philosophy Podcast, and the editor of a new collection of essays entitled What is Freedom? Conversations with Historians, Philosophers, and Activists, from Oxford University Press.Pease leave us a rating and a review on Apple Podcasts.
This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the spring issue of the philosopher, and its spring online lecture series: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
On May 2nd, Politico leaked a draft opinion of the US Supreme Court that suggested the court had voted to overrule Roe v Wade, the previous high court decision from 1973 that guaranteed the right to early term abortion in all of the US. This ruling by the Supreme Court seemingly passes the power to decide on the legality of abortion to individual States, though this essentially amounts to an immediate ban on abortions in several states.
So was the Supreme Court right in allowing individual States to decide on the legality of abortion, given the strong moral disagreement on the issue? Should the law on abortion reflect the morality of the matter? And what does the moral status of abortion depend on?
If so many parents direct love and care towards young foetuses, does that mean they matter morally, and therefore it would be wrong to kill them? Does the foetus have a moral status merely in virtue of it being a potential person? Or is the matter a lot more complicated than that?
Elizabeth Harman is the Laurance S. Rockefeller Professor of Philosophy at the Philosophy department and the University Center for Human Values, at the University of Princeton. One of her many longstanding research projects is about moral status, harm, and the ethics of procreation.
Pease leave us a rating and a review on Apple Podcasts.
This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the spring issue of the philosopher, and its spring online lecture series: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
We don’t often think of animals as war casualties, but animals die in large numbers in every war. Sometimes as specific targets, to deprive the enemy of a food source, sometimes trapped in zoos and shelters, and other times as wildlife. But their deaths are never officially counted, and the senseless killing animals, unlike the killing of innocent civilians, is not considered a war crime.
So do we have special moral duties towards animals in war, given that they have no conception of what war is, and it is something imposed on them by humans?
To what extent does our treatment of animals during war reflect our treatment of animals, particularly those raised for industrial farming, during peace time?
And why, despite the clarity of the moral arguments against the mistreatment of animals in industrial farming and the mass consumption of their meat, do so many of us keep eating animals?
Lori Gruen is William Griffin Professor of Philosophy at Wesleyan University, and a leading scholar in Animal studies and feminist philosophy. She is the author and editor of over a dozen books, including Ethics and Animals: An Introduction, Entangled Empathy (Lantern, 2015) and the forthcoming Animal Crisis (Polity, 2022) co-authored with the philosopher Alice Crary.
Pease leave us a rating and a review on Apple Podcasts.
This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the spring issue of the philosopher, and its spring online lecture series: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
On March 16th the UN’s International Court of Justice asked Russia to halt its invasion of Ukraine. It had found no evidence to support Russia’s claim that Ukraine was conducting genocide against Russia Speakers in the East of the country, which has been Russia’s justification for the war. A day later Russia rejected the ruling.
So, is international law completely impotent in preventing countries from going to war? And why has the law been more effective in constraining the way that countries fight even illegal wars?
Has the way that the US and other great powers defied international law undermined its effectiveness, and allowed countries like Russia to ignore it? And was Leo Tolstoy right in thinking that making war less brutal, and more humane, would in fact end up in causing more suffering and destruction, by perpetuating war into the future?
Samuel Moyn is the Henry R. Luce Professor of Jurisprudence at the Yale Law School and a Professor of History at Yale University. He has written several books on European intellectual history and human rights history, including Not Enough: Human Rights in an Unequal World (2018). His latest book is Humane: How the United States Abandoned Peace and Reinvented War.
Pease leave us a rating and a review on Apple Podcasts.
This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the spring issue of the philosopher, and its spring online lecture series: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
On February 24th, Russia invaded the country of Ukraine, in an unexpected escalation of a conflict that began in 2014. It is the largest conventional military attack in Europe since World War II.
According to an influential analysis of Russia’s aggression towards Ukraine, this is all down to NATO’s overreach in the region, and Russia is simply defending itself from being encircled by Western power. But, pay closer attention to what Putin is actually saying, and a very different explanation emerges. Putin believes it’s his destiny to restore Russia to its former glory.
So how should we interpret the actions of states like Russia? Are they merely driver by power and security concerns, like the realist school of thought claims? Or are the beliefs and worldviews of political leaders, like Putin, as well as the national identities of people like those of Ukraine, the real driving force of events?
Is necessity and structural issues the motor of history, or is it contingency and uncertainty at the steering wheel?
Stathis Kalyvas is the Gladstone Professor of Government at the University of Oxford, and a fellow of All Souls College. He is a political scientist who’s written extensively on civil wars, ethnicity, and political violence. and is the author of, among other books, The Logic of Violence in Civil War.
Our conversation was based on an article Kalyvas wrote for the Institute of Art and Ideas, entitled “How we got Putin so wrong”.
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This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the spring issue of the philosopher, and order a copy: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
On February 1st a national vaccine mandate took effect in Austria. Those over the age of 18 who haven’t been vaccinated could face fines of over €3,000. Several other countries have introduced similar mandates for the elderly, medical staff and care home workers. Those resisting vaccination say it should be their choice whether to get the jab, not the state’s. Others argue that in liberal societies, it’s the state’s a right to limit the freedom of individuals when their behaviour harms others.
So are those resisting vaccination right in saying it’s a matter of their personal freedom? Or does the harm they might be causing others justify state intervention? Would mandating vaccines an act of paternalism by the state? And could ending the pandemic be a good enough reason for overriding other ethical concerns?
Stephen John is the Hatton Trust lecturer in philosophy of public health at the University of Cambridge, and works on the intersection of philosophy of science, applied ethics, and political philosophy. He is author of the book Objectivity in Science, and is a regular contributor to publications like The Conversation, and the online magazine of The Institute of Art and Ideas. Our conversation is based on an article Stephen wrote for the latter, asking “Are mandatory vaccines justified?”.
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This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the spring issue of the philosopher, and order a copy: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
It’s been a year since the end Trump’s presidency, and the beginning of Biden’s. And while Biden pleaded for unity, and the healing of bitter political divisions in his inaugural speech, the country remains as divided as ever. 40% of Americans say in polls that they don’t believe Joe Biden is the legitimate president, and the International IDEA’s Global State of Democracy Report now classifies the United States a “backsliding democracy” sighting “runaway polarization” as one of the key threats.
So is there still hope for American democracy to recover? How exactly should we understand polarization? Is it possible to overcome it by engaging more with the opposite side? And how might reading old philosophy books, about different political realities help?
Robert Talisse is the W. Alton Jones Professor of Philosophy at Vandrbilt University, and author of a number of books on the nature of democracy, liberalism and the American pragmatist tradition. His most recent book is called Sustaining Democracy: What we Owe to the Other Side, by Oxford University Press.
Talisse is also himself the host of two podcasts: New Books in Philosophy podcast as well as the Why We Argue podcast.
The Institute of Art and Ideas article discussed in the episode can be found here: Democracy and the Polarization Trap.
This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal.
Music by Pataphysical: https://soundcloud.com/pataphysicaltransmission
Artwork by Nick Halliday: https://www.hallidaybooks.com/design -
On November 24th, 27 migrants died trying to cross the Channel to the UK in an inflatable dinghy. This was one of the deadliest incidents of this kind.
The UK’s prime minister Boris Johnson blamed France for not taking stricter measures to prevent those who enable such journeys. People trafficking gangs were “literally getting away with murder”, he said.
But are the people smugglers really the ones to blame for these deaths? Would tougher sentences on those who offer such services be warranted? Are tougher measures likely to benefit migrants in any way? Or would they end up putting them in situations of even greater danger?
Mollie Gerver is an assistant professor in the Department of Government at the University of Essex. From January 2022 she will be an assistant professor in the Department of Political Economy at King's College London. Her philosophical research focuses on two main topics: consent, and immigration ethics.She is the author of the book The Ethics and Practice of Refugee Repatriation and a number of papers on the Ethics of Immigration, one of which we discuss on the podcast: Decriminalizing People Smuggling.
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Mark Zuckerberg wants us to believe that soon enough, we’ll be connecting to each otehr in the metaverse, a virtual reality in which our avatars will be able to meet in virtual space, have virtual meetings and share virtual experiences. It will seem to us as though we’re really there present in virtual space, and our experience will feel real, even though they won’t be.
But should we believe the hype? And even if virtual reality ends up being as exciting as Zuckerberg wants us to think, should we really trust him and his company to curate a whole new internet for us? If Facebook’s products proved to be masterful distraction machines, designed to keep us online and mine our private data, will the metaverse end up being a version of that on steroids? What is the value and significance of virtual experiences, compared to real ones? And what will be the moral status of virtual acts – like murdering someone’s avatar in the metaverse?
Rami Ali is an assistant professor of philosophy at Lebanese American University in Beirut.And holds a PhD from the University of Miami in Florida. He works on the phenomenological movement, the philosophy of technology and the philosophy of mind and perception. He is also an avid proponent of virtual reality technology.
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This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the autumn issue on Thinking Otherwise: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
Insulate Britain, a new climate change campaign group, has been blocking major motorways around London in recent weeks. Its demands are simple: The UK government should fund the insulation of all social housing by 2025, as well as put forward a "legally-binding national plan" for insulating all homes in Britain by 2030.
But is this form of civil disobedience an effective way to gain the public’s sympathy and bring about public policy change? Or are the role models of non-violent resistance like Martin Luther King and Mahatma Gandhi over-romanticized and impossible to emulate?Is more direct and violent action, like the blowing up of gas pipes, a more effective form of activism, one that gets to point? Or is the contempt for liberal democracy and its processes that such acts imply a dangerous authoritarian streak that requires caution.
And is it possible to respond to the climate emergency we are facing, while upholding our loyalty to our sluggish democratic processes?
William Scheuerman, James H. Rudy Professor of Political Science at the University of Indiana, Bloomington and author of many books, including Civil Disobedience.
Bill's paper "Political Disobedience and the Climate Emergency".
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This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the autumn season of online philosophy webinars: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
Just as the new James Bond has hit the screen, the chatter about who is going to replace Daniel Craig has begun. Some are adamant that it should absolutely not be another white, straight, macho man - the times have moved on from all that. But would changing the character into a woman or a person of colour or with a different sexual orientation be doing violence to the very concept of who James Bond is? And why does it matter who James Bond, a fictional character, is portrayed by? Do the norms of the real world always manage to creep in into the world of fantasy? And was Plato right when he worried about the potential corrupting influence of art?
Adriana Clavel-Vázquez British Academy Postdoctoral Fellow at the Faculty of Philosophy, at the University of Oxford, working on the ethics of imagination. Adriana's article for the Institute of Art and Ideas, It's time to let James Bond Die, can be found here.
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This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the autumn season of online philosophy webinars: https://www.thephilosopher1923.org
Artwork by Nick Halliday -
Back in May, the UK government introduced a bill that according to its description would aim to strengthen the legal duties on higher education institutions to protect freedom of speech on campuses for students, academics and visiting speakers.
This month, the Higher Education Committee has been hearing oral evidence by academics, activists and students on their views on the bill, before its put before the commons for a vote.
So is this a bill trying to solve a real free speech problem on campuses around the country? Or is the government joining the culture wars, exaggerating the degree of cancel culture on campuses, and attempting to help promote the conservative views of its voters, generally unpopular with students and academics?
Are the current legal protections of free speech not enough to ensure that academics and students are able to express themselves freely, and have those who direct threats and abusive messages towards them punished accordingly?
And is John Stuart Mill’s argument that free speech ensures the dissemination of truth and knowledge still fit for the 21st century?
Arif Ahmed is a reader in philosophy at the University of Cambridge, and a specialist in the philosophy of language, having written books on Wittgenstein and Kripke, among others. Arif is also a passionate defender of free speech, and was one of the academics giving oral evidence to the Higher education committee this month. As you will hear, Arif is broadly in favour of the bill, and despite our disagreement, makes a forceful and passionate case for why he thinks the protection of free speech by the government has become necessary. -
This month marks the 20th anniversary of 9/11, the day two planes, hijacked by members of Al Qaeda, flew into the world trade centre in New York City, killing thousands. A third plane hijacked plane crashed into the Pentagon that day, the headquarters of the US military, while a fourth crashed in Pennsylvania, after its passengers managed to divert it from its original target. A 20-year war in Afghanistan was supposed to have eradicated Al Qaeda and Islamic terrorism, but last month, as the United States army was evacuating its personnel and allies from Kabul airport, ISIS K, a different Islamist terrorist organisation, attacked the airport with suicide bombers, killing at least 60 civilians and 13 US troops.
Is it the willingness to use violence what defines an extremist? Or is it perhaps their extreme ideas, occupying the far ends of the ideological spectrums of politics and religion? Can the status quo ever be considered extremist? And what do people mean when they say that extremes meet - that extremists of all political orientations and religions have something deep in common?
Quassim Cassam is professor of philosophy at the University of Warwick, and author of the just published book Extremism: A Philosophical Analysis.
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This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal. Check out the autumn season of online philosophy webinars: https://www.thephilosopher1923.org
Artwork by Nick Halliday
Music by Rowan Mcilvride -
On August 15, following the swift withdrawal of US military forces in Afghanistan, the city of Kabul was taken over by the Taliban. 20 years since the start of the American offensive against the Taliban, as a response to the 9/11 attacks by Al Qaeda, Joe Biden did what his two predecessors had promised, but failed to follow through: he ended America’s military involvement in Afghanistan.
But the immediate collapse of the Afghan government and military that the US had spent years supporting, and the ominous return of the Taliban in power puts into question whether Biden’s decision was the right one.
Is putting an end to war always the just thing to do? Should the costs and sacrifices suffered during a war determine whether the war should continue or end? Or should a war only end when its original aims have been achieved?
Darrel Moellendorf holds the Chair for International Political Theory and Philosophy at Goethe University in Frankfurt am Mein, and is one of the few philosophers to engage not only with the question of what makes a war morally justifiable, but more importantly, under what conditions is ending a war the morally right thing to do.
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This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal: https://www.thephilosopher1923.org
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The 2020 Tokyo Olympic games are finally going ahead. But increasing concerns over the games turning into super-spreader event, means that the athletes will be competing and performing without a live audience. The stadiums will be empty.
But even without live spectators, the Olympic games will be watched by millions of people around the world. So what is it that gives many of us such a pleasure to watch athletes perform at the peak of their game? Is the pointlessness of sport, the absence of any life or death consequences, part of the reason we enjoy it? Is the ferociously competitive nature of sport, with winners and losers sometimes separated by only milliseconds apart, a good model for life itself? And most importantly of all questions, why is parkour not a sport?
Stephen Mumford is a professor of philosophy at the University of Durham, and although a metaphysics, he is also one of the most prolific philosophers of sport, and author of three books on the subject, Watching Sport: Aesthetics, Ethics and Emotion, Football: the philosophy behind the game, and more recently: A philosopher looks at sport.
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This podcast is created in partnership with The Philosopher, the UK’s longest running public philosophy journal: https://www.thephilosopher1923.org
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