Episódios
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We’re living through a mental health crisis. In Europe, use of antidepressant has more than doubled in the past twenty years, and one in five children are now living with a recognised mental health condition. These numbers are striking, and the suffering they reflect personal, and clouded in mystery. But have we always been like this? Or has something shifted – in our politics, our culture, or perhaps in our understanding of what it means to be a person? Is the rise in mental health disorders a product of modern life, or are we simply more willing to talk about them? And what happens when system, designed to help us, ends up making us feel more broken, more stuck, and more alone?
In this episode, we’ll discussing these questions with Rose Cartwright – best-known as the author of Pure, a raw and radical memoir about living with OCD, which went on to become a popular Channel 4 television drama. Today, Rose is a screenwriter on the Netflix show 3 Body Problem, and her latest book, The Maps We Carry, takes a deep dive into the territory of trauma, healing, and the limits of the medical model.
As shall see, Rose’s work explores how our distress is shaped by the stories we tell – and the stories we’re told – about our minds. She asks whether we need new narratives, new frameworks, and even new states of consciousness to understand and transform our inner lives. Drawing on her own experiences – talking therapies, medications, psychedelic journeys, and the spaces in between – Rose invites us to imagine a more expansive approach to mental health. What does that expansive model look like? And is it really necessary? Well – lie back on the couch, take a deep breath… and let’s find out.
Links
Rose Cartwright, Website.
Rose Cartwright, The Maps We Carry.
Rose Cartwright, Pure.
Pure – TV Show.
3 Body Problem – TV Show.
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Food is one of the most universal and essential parts of human life. From gourmet steaks to the everyday, humble, packet of crisps, food consumption is everywhere. But what do we actually know about how our food is grown? How is it processed? And how does it ends up on our supermarket shelves or in our restaurants and takeaways? While we may look back and think traditional food customs are more often in harmony with the natural environment, most of us today rely on a complex global food web of production, distribution, consumption and disposal. But how does it work, and what can philosophy say about food?
Joining our discussion on food philosophy today is philosopher Julian Baggini. Baggini is an expert in popular philosophy with Sunday Times best-selling books such as How the World Thinks, How to Think Like a Philosopher and The Pig That Wants to be Eaten. He has served as the academic director of the Royal Institute of philosophy and is a member of the Food Ethics Council. He has written for The Guardian, the Times Literary Supplement, the Financial Times, and Prospect Magazine, as well as a plethora of academic journals and think tanks.
In his wide-ranging and definitive new book, How the World Eats, Baggini argues that the need for a better understanding of how we feed ourselves has never been more urgent. Baggini delves into the best and worst food practises around the world in a huge array of different societies, past and present-exploring cutting edge technologies, the ethics and health of ultra processed food and the effectiveness of our food governance. His goal: to extract a food philosophy of essential principles, on which to build a food system fit for the 21st century and beyond. What is that food philosophy? Let's tuck in, and find out.
Links
Julian Baggini, Website
Julian Baggini, How the World Eats: A Global Food Philosophy
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Food is one of the most universal and essential parts of human life. From gourmet steaks to the everyday, humble, packet of crisps, food consumption is everywhere. But what do we actually know about how our food is grown? How is it processed? And how does it ends up on our supermarket shelves or in our restaurants and takeaways? While we may look back and think traditional food customs are more often in harmony with the natural environment, most of us today rely on a complex global food web of production, distribution, consumption and disposal. But how does it work, and what can philosophy say about food?
Joining our discussion on food philosophy today is philosopher Julian Baggini. Baggini is an expert in popular philosophy with Sunday Times best-selling books such as How the World Thinks, How to Think Like a Philosopher and The Pig That Wants to be Eaten. He has served as the academic director of the Royal Institute of philosophy and is a member of the Food Ethics Council. He has written for The Guardian, the Times Literary Supplement, the Financial Times, and Prospect Magazine, as well as a plethora of academic journals and think tanks.
In his wide-ranging and definitive new book, How the World Eats, Baggini argues that the need for a better understanding of how we feed ourselves has never been more urgent. Baggini delves into the best and worst food practises around the world in a huge array of different societies, past and present-exploring cutting edge technologies, the ethics and health of ultra processed food and the effectiveness of our food governance. His goal: to extract a food philosophy of essential principles, on which to build a food system fit for the 21st century and beyond. What is that food philosophy? Let's tuck in, and find out.
Links
Julian Baggini, Website
Julian Baggini, How the World Eats: A Global Food Philosophy
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Much of ethics is relational: it’s about how we treat other people, the world around us, and how those relationships shape who we become. In philosophy, this often gets formalised as a set of virtues to cultivate, duties to obey, or harms to avoid. But today, we rarely talk about sins – let alone the seven deadly sins.
Historically rooted in the Christian tradition – pride, greed, lust, envy, gluttony, wrath, and sloth – have been understood not just as personal failings. They were taken seriously because they obscured what it meant to flourish: that is, to be fully alive. They are, fundamentally, habits of being that corrode our ability to love. So, what might we learn today from the seven deadly sins? How can these ancient categories illuminate our lives, in a world marked by disconnection and distraction?
In this episode, we’ll be speaking about the seven sins with Elizabeth Oldfield. Elizabeth is a writer, speaker, host of The Sacred podcast, and the former director of Theos Think Tank. In her recent book Fully Alive, she revives the seven deadly sins – not as a tool for moral condemnation, but as a lens through which to examine our practices and principles.
We’ll be talking with Elizabeth about how sin, properly understood, can help us confront the crisis of meaning and the collapse of community. We’ll also explore her Christian vision of moral transformation and why it’s vital to believers and non-believers alike.
Links
Elizabeth Oldfield, Website
Elizabeth Oldfield, Fully Alive: Tending to the Soul in Turbulent Times
Jules Evans on Psychedelics
Sarah Stein Lubrano, Don't Talk About Politics: How to Change 21st-Century Minds
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Much of ethics is relational: it’s about how we treat other people, the world around us, and how those relationships shape who we become. In philosophy, this often gets formalised as a set of virtues to cultivate, duties to obey, or harms to avoid. But today, we rarely talk about sins – let alone the seven deadly sins.
Historically rooted in the Christian tradition – pride, greed, lust, envy, gluttony, wrath, and sloth – have been understood not just as personal failings. They were taken seriously because they obscured what it meant to flourish: that is, to be fully alive. They are, fundamentally, habits of being that corrode our ability to love. So, what might we learn today from the seven deadly sins? How can these ancient categories illuminate our lives, in a world marked by disconnection and distraction?
In this episode, we’ll be speaking about the seven sins with Elizabeth Oldfield. Elizabeth is a writer, speaker, host of The Sacred podcast, and the former director of Theos Think Tank. In her recent book Fully Alive, she revives the seven deadly sins – not as a tool for moral condemnation, but as a lens through which to examine our practices and principles.
We’ll be talking with Elizabeth about how sin, properly understood, can help us confront the crisis of meaning and the collapse of community. We’ll also explore her Christian vision of moral transformation and why it’s vital to believers and non-believers alike.
Links
Elizabeth Oldfield, Website
Elizabeth Oldfield, Fully Alive: Tending to the Soul in Turbulent Times
Jules Evans on Psychedelics
Sarah Stein Lubrano, Don't Talk About Politics: How to Change 21st-Century Minds
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Reflecting on the experiences we value most, many that come to mind are those we share with others. Consider the strangers we sit alongside at the football, the romantic partners who share (or endure) our favourite television shows, the friends with whom we dance through the early morning hours. Despite the growing ease of on-demand, private aesthetic experiences, we find ourselves carving out time for public ones. But why?
In this episode, we’ll be discussing the nature of interpersonal aesthetic experience with Dr Harry Drummond, Teacher in the Department of Continuing Education at the University of Liverpool. Co-editor of the British Society of Aesthetics’ journal Debates in Aesthetics, and editorial assistant for the British Journal of Aesthetics, Dr Drummond’s work sits at the intersection of aesthetics, psychology, and the philosophy of mind.
For Drummond, the presence of others amplifies, redirects, and even unlocks experiences that wouldn’t be available to us alone. We read each other’s cues, share reactions, and create meaning together in ways that are subtle but profound. The silence of a cinema, the synchronised movement of a dance floor, the shared laughter at a comedy show – these are not just personal experiences but collective ones, shaped and enriched by the presence of others.
Links
Dr Harry Drummond, PhilPapers
H Drummond (2024), Aesthetic Experiences with Others: An Enactive Account (paper)
H Drummond (forthcoming) Enactive Aesthetics: Insights Through AI – link will be added upon publication
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Reflecting on the experiences we value most, many that come to mind are those we share with others. Consider the strangers we sit alongside at the football, the romantic partners who share (or endure) our favourite television shows, the friends with whom we dance through the early morning hours. Despite the growing ease of on-demand, private aesthetic experiences, we find ourselves carving out time for public ones. But why?
In this episode, we’ll be discussing the nature of interpersonal aesthetic experience with Dr Harry Drummond, Teacher in the Department of Continuing Education at the University of Liverpool. Co-editor of the British Society of Aesthetics’ journal Debates in Aesthetics, and editorial assistant for the British Journal of Aesthetics, Dr Drummond’s work sits at the intersection of aesthetics, psychology, and the philosophy of mind.
For Drummond, the presence of others amplifies, redirects, and even unlocks experiences that wouldn’t be available to us alone. We read each other’s cues, share reactions, and create meaning together in ways that are subtle but profound. The silence of a cinema, the synchronised movement of a dance floor, the shared laughter at a comedy show – these are not just personal experiences but collective ones, shaped and enriched by the presence of others.
Links
Dr Harry Drummond, PhilPapers
H Drummond (2024), Aesthetic Experiences with Others: An Enactive Account (paper)
H Drummond (forthcoming) Enactive Aesthetics: Insights Through AI – link will be added upon publication
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A couple of weeks ago, Jack took part in a debate at Oriel College, University of Oxford, with Stephen Law on the evil-god challenge. It was a fantastic discussion, full of thought-provoking arguments and brilliant questions from the audience. It was also set to be our final episode on the topic. Unfortunately, due to Oxford’s unforeseen technical issues, the audio from the debate couldn’t be used.
This left us in a bit of a pickle. After nearly nine years of The Panpsycast, we’ve never missed a scheduled release, and we weren’t about to start now. So, instead of the debate, Jack and Olly had a wide-ranging one-to-one conversation on all things philosophy. We took the opportunity to dive into over three years’ worth of audience questions that we hadn’t yet had the chance to answer…until now.
As always, thank you for your support. We hope you enjoy the show!
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A Christmas party is where humanity’s deepest truths can be revealed. It’s a space where profound questions like "How much gravy is too much gravy?" “What is partridge doing in a pear tree?” mingle seamlessly with "What is the meaning of life?" The very act of gathering to celebrate is a tribute to our existential longing for connection, love, joy, and embarrassing drunken dance moves. Plato might have envisioned it as a quest for wisdom, but let’s be honest, sometimes the real enlightenment happens while debating who gets the last Brussels sprout.
Today, we're stepping into one of the most intriguing parties in philosophy — Plato’s Symposium. A gathering of Ancient Athens’ most brilliant minds, lounging on couches, wine flowing freely, engaging in an intense yet playful exchange about the nature of love. But make no mistake, this is no ordinary party. Hosted at the home of the tragic playwright Agathon, this gathering is filled with laughter, drama and impassioned speeches. A celebration of intellect and pleasure, a blend of wit, wisdom, and revelry. As the night goes on, the conversation turns from the playful to the profound. What insights do our guests discover? What, indeed, is love? So, grab a seat at the table—because in Plato’s Symposium, the ideas are nearly as intoxicating … as the wine.
Links
Plato, The Symposium (pdf)
Thomas Cooksey, Plato’s Symposium: A Reader’s Guide (book)
Gregory D. Sadler, Plato’s Symposium (YouTube lectures)
Allan Bloom and Seth Benardete, Commentaries on Plato’s Symposium (book)
Pierre Destrée and Zina Giannopoulou, Plato's Symposium A Critical Guide (book)
Note
Please note that two of our microphones experienced technical difficulties. We appreciate your understanding and assure you that our usual high-quality audio will resume in the next episode.
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A Christmas party is where humanity’s deepest truths can be revealed. It’s a space where profound questions like "How much gravy is too much gravy?" “What is partridge doing in a pear tree?” mingle seamlessly with "What is the meaning of life?" The very act of gathering to celebrate is a tribute to our existential longing for connection, love, joy, and embarrassing drunken dance moves. Plato might have envisioned it as a quest for wisdom, but let’s be honest, sometimes the real enlightenment happens while debating who gets the last Brussels sprout.
Today, we're stepping into one of the most intriguing parties in philosophy — Plato’s Symposium. A gathering of Ancient Athens’ most brilliant minds, lounging on couches, wine flowing freely, engaging in an intense yet playful exchange about the nature of love. But make no mistake, this is no ordinary party. Hosted at the home of the tragic playwright Agathon, this gathering is filled with laughter, drama and impassioned speeches. A celebration of intellect and pleasure, a blend of wit, wisdom, and revelry. As the night goes on, the conversation turns from the playful to the profound. What insights do our guests discover? What, indeed, is love? So, grab a seat at the table—because in Plato’s Symposium, the ideas are nearly as intoxicating … as the wine.
Links
Plato, The Symposium (pdf)
Thomas Cooksey, Plato’s Symposium: A Reader’s Guide (book)
Gregory D. Sadler, Plato’s Symposium (YouTube lectures)
Allan Bloom and Seth Benardete, Commentaries on Plato’s Symposium (book)
Pierre Destrée and Zina Giannopoulou, Plato's Symposium A Critical Guide (book)
Note
Please note that two of our microphones experienced technical difficulties. We appreciate your understanding and assure you that our usual high-quality audio will resume in the next episode.
-
A Christmas party is where humanity’s deepest truths can be revealed. It’s a space where profound questions like "How much gravy is too much gravy?" “What is partridge doing in a pear tree?” mingle seamlessly with "What is the meaning of life?" The very act of gathering to celebrate is a tribute to our existential longing for connection, love, joy, and embarrassing drunken dance moves. Plato might have envisioned it as a quest for wisdom, but let’s be honest, sometimes the real enlightenment happens while debating who gets the last Brussels sprout.
Today, we're stepping into one of the most intriguing parties in philosophy — Plato’s Symposium. A gathering of Ancient Athens’ most brilliant minds, lounging on couches, wine flowing freely, engaging in an intense yet playful exchange about the nature of love. But make no mistake, this is no ordinary party. Hosted at the home of the tragic playwright Agathon, this gathering is filled with laughter, drama and impassioned speeches. A celebration of intellect and pleasure, a blend of wit, wisdom, and revelry. As the night goes on, the conversation turns from the playful to the profound. What insights do our guests discover? What, indeed, is love? So, grab a seat at the table—because in Plato’s Symposium, the ideas are nearly as intoxicating … as the wine.
Note
Please note that two of our microphones experienced technical difficulties. We appreciate your understanding and assure you that our usual high-quality audio will resume in the next episode.
Links
Plato, The Symposium (pdf)
Thomas Cooksey, Plato’s Symposium: A Reader’s Guide (book)
Gregory D. Sadler, Plato’s Symposium (YouTube lectures)
Allan Bloom and Seth Benardete, Commentaries on Plato’s Symposium (book)
Pierre Destrée and Zina Giannopoulou, Plato's Symposium A Critical Guide (book)
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This is a live recording from our recent show at The Royal Institution Theatre in London.
The panel includes returning guests Philip Goff (professor of philosophy at Durham) and Rowan Williams (former Archbishop of Canterbury), as well as two new panellists, Elizabeth Oldfield (the popular writer) and Alex O’Connor (the popular YouTuber).
It’s a very warm and good-spirited debate exploring the problems with traditional religion and atheism. The main arguments discussed are the argument for God from design and the argument against God from evil. Veteran listeners will be familiar with these arguments; still, in each case, it’s fascinating to hear the responses from both sides of the aisle on what their opponents take to be the strongest objections to their view.
Without further ado, here’s the audio from our live show…we hope you enjoy the conversation.
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This is a live recording from our recent show at The Royal Institution Theatre in London.
The panel includes returning guests Philip Goff (professor of philosophy at Durham) and Rowan Williams (former Archbishop of Canterbury), as well as two new panellists, Elizabeth Oldfield (the popular writer) and Alex O’Connor (the popular YouTuber).
It’s a very warm and good-spirited debate exploring the problems with traditional religion and atheism. The main arguments discussed are the argument for God from design and the argument against God from evil. Veteran listeners will be familiar with these arguments; still, in each case, it’s fascinating to hear the responses from both sides of the aisle on what their opponents take to be the strongest objections to their view.
Without further ado, here’s the audio from our live show…we hope you enjoy the conversation.
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The Western world faces a tidal wave of secularisation, which shows no signs of receding. In the UK, Christian self-identification has plummeted – dropping, for example, from 72% in 2001 to 47% in 2021. The secularists argue that this trend reflects a shift towards an inclusive and intellectually progressive society; their critics, however, warn that the decline of faith erodes our moral foundations and frays our social ties. “The secular flood isn’t just about church attendance,” they say, “but strikes at the heart of our nation’s identity and stability.”
For many conservatives, nowhere is this betrayal of our values more evident than our education system. In the UK, the 1944 Education Act introduced free secondary education to all children for the first time – with grammar schools said to offer exceptional educations to our most talented students. Today, grammar schools are in decline, and the founding of new ones prohibited. It was argued that these schools favoured the middle classes and perpetuated social divisions; others, however, believe that closing these pathways has reduced educational and social opportunities. Like the Christian identity of the nation, grammar schools are at risk of being confined to history books.
In this episode, we’ll be speaking with Peter Hitchens – British journalist, author, and social critic – about what religious and educational changes mean for the soul of Britain. Together, we’ll explore whether this shift marks the dawn of a more inclusive era – or the washing away of a once Great Britain.
Links
Peter Hitchens, Mail Online: Blog
Peter Hitchens, The Spectator
Peter Hitchens, The Rage Against God (book)
Peter Hitchens, A Revolution Betrayed (book)
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The Western world faces a tidal wave of secularisation, which shows no signs of receding. In the UK, Christian self-identification has plummeted – dropping, for example, from 72% in 2001 to 47% in 2021. The secularists argue that this trend reflects a shift towards an inclusive and intellectually progressive society; their critics, however, warn that the decline of faith erodes our moral foundations and frays our social ties. “The secular flood isn’t just about church attendance,” they say, “but strikes at the heart of our nation’s identity and stability.”
For many conservatives, nowhere is this betrayal of our values more evident than our education system. In the UK, the 1944 Education Act introduced free secondary education to all children for the first time – with grammar schools said to offer exceptional educations to our most talented students. Today, grammar schools are in decline, and the founding of new ones prohibited. It was argued that these schools favoured the middle classes and perpetuated social divisions; others, however, believe that closing these pathways has reduced educational and social opportunities. Like the Christian identity of the nation, grammar schools are at risk of being confined to history books.
In this episode, we’ll be speaking with Peter Hitchens – British journalist, author, and social critic – about what religious and educational changes mean for the soul of Britain. Together, we’ll explore whether this shift marks the dawn of a more inclusive era – or the washing away of a once Great Britain.
Links
Peter Hitchens, Mail Online: Blog
Peter Hitchens, The Spectator
Peter Hitchens, The Rage Against God (book)
Peter Hitchens, A Revolution Betrayed (book)
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Listening to a podcast on the morning commute, drowning out the office noise with your favourite album, getting lost in an audiobook as you walk home – for many of us, navigating the world through headphones is second nature. But is there more to these everyday experiences than listening to our favourite content? Is there more to headphone listening than meets our ears?
In this episode, we’ll be exploring the philosophy and psychology of sound and headphone listening with Dr Jacob Kingsbury Downs, Departmental Lecturer in Music at the University of Oxford. Named as one of 2024’s BBC New Generation Thinkers, Jacob’s research takes place at the intersection between sound studies and continental philosophy, and seeks to reveal how headphone use shapes our minds and the fabric of society.
According to Downs, headphones do more than play our favourite sounds. They transport us into sensory shelters – intimate spaces of comfort and focus – and our own private theatres. Headphone listening, he argues, is about safety, control, and reconnecting with feelings of home. Yet, not all sounds are soothing; as we shall see, sometimes our intimate sonic spaces can be exploited as a means of torture, brainwashing, and corrupting our sense of self.
Don’t worry, though; you’re safe with us. Plug in your headphones; it’s time to relax. After all, there’s no place like home.
The file size is large, please be patient whilst the podcast buffers/downloads/warms up your headphonesLinks
Jacob Kingsbury Downs, Website
Jacob Kingsbury Downs, ‘Acoustic Territories of the Body: Headphone Listening, Embodied Space, and the Phenomenology of Sonic Homeliness’ (paper)
Jacob Kingsbury Downs, ‘Headphones, Auditory Violence and the Sonic Flooding of Corporeal Space’ (paper)
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Listening to a podcast on the morning commute, drowning out the office noise with your favourite album, getting lost in an audiobook as you walk home – for many of us, navigating the world through headphones is second nature. But is there more to these everyday experiences than listening to our favourite content? Is there more to headphone listening than meets our ears?
In this episode, we’ll be exploring the philosophy and psychology of sound and headphone listening with Dr Jacob Kingsbury Downs, Departmental Lecturer in Music at the University of Oxford. Named as one of 2024’s BBC New Generation Thinkers, Jacob’s research takes place at the intersection between sound studies and continental philosophy, and seeks to reveal how headphone use shapes our minds and the fabric of society.
According to Downs, headphones do more than play our favourite sounds. They transport us into sensory shelters – intimate spaces of comfort and focus – and our own private theatres. Headphone listening, he argues, is about safety, control, and reconnecting with feelings of home. Yet, not all sounds are soothing; as we shall see, sometimes our intimate sonic spaces can be exploited as a means of torture, brainwashing, and corrupting our sense of self.
Don’t worry, though; you’re safe with us. Plug in your headphones; it’s time to relax. After all, there’s no place like home.
The file size is large, please be patient whilst the podcast buffers/downloads/warms up your headphonesLinks
Jacob Kingsbury Downs, Website
Jacob Kingsbury Downs, ‘Acoustic Territories of the Body: Headphone Listening, Embodied Space, and the Phenomenology of Sonic Homeliness’ (paper)
Jacob Kingsbury Downs, ‘Headphones, Auditory Violence and the Sonic Flooding of Corporeal Space’ (paper)
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On August 6, 1945, an atomic bomb was dropped on Hiroshima, instantly killing up to 80,000 civilians, with another 40,000 dying soon after from burns and radiation poisoning. The bombings of Hiroshima and Nagasaki led to the surrender of the Japanese Army, marking the end of the most destructive war in history.
War has been a constant throughout history. Since the dawn of agriculture, humans have waged war against one another. Some argue that war is ingrained in human nature, from our ancestors battling over resources and empires seeking expansion, to biblical genocides and acts of human sacrifice—Homo sapiens are seemingly insatiable for conflict. Others, however, believe war is not inevitable and that we have the capacity for humility, justice, and kindness without resorting to armed conflict.
We must remember that explaining war is not the same as justifying it. While pacifism, as exemplified by Jesus and Gandhi, is often seen as noble, is non-violence truly effective against regimes intent on ethnic cleansing? If not, how do we determine when war is justified and what defines proportional force? Can the killing of innocent civilians ever be justified? And, if not, how do they differ from innocent combatants? War, huh, good god, what is it good for?
Links
A.C. Grayling, War: An Enquiry (book)
Richard Overy, Why War? (book)
Jeff Mcmahan, Killing in War (book)
Michael Walzer, Just and Unjust Wars (book)
Carl von Clausewitz, On War (book)
War, Stanford Encyclopedia of Philosophy
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On August 6, 1945, an atomic bomb was dropped on Hiroshima, instantly killing up to 80,000 civilians, with another 40,000 dying soon after from burns and radiation poisoning. The bombings of Hiroshima and Nagasaki led to the surrender of the Japanese Army, marking the end of the most destructive war in history.
War has been a constant throughout history. Since the dawn of agriculture, humans have waged war against one another. Some argue that war is ingrained in human nature, from our ancestors battling over resources and empires seeking expansion, to biblical genocides and acts of human sacrifice—Homo sapiens are seemingly insatiable for conflict. Others, however, believe war is not inevitable and that we have the capacity for humility, justice, and kindness without resorting to armed conflict.
We must remember that explaining war is not the same as justifying it. While pacifism, as exemplified by Jesus and Gandhi, is often seen as noble, is non-violence truly effective against regimes intent on ethnic cleansing? If not, how do we determine when war is justified and what defines proportional force? Can the killing of innocent civilians ever be justified? And, if not, how do they differ from innocent combatants? War, huh, good god, what is it good for?
Links
A.C. Grayling, War: An Enquiry (book)
Richard Overy, Why War? (book)
Jeff Mcmahan, Killing in War (book)
Michael Walzer, Just and Unjust Wars (book)
Carl von Clausewitz, On War (book)
War, Stanford Encyclopedia of Philosophy
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On August 6, 1945, an atomic bomb was dropped on Hiroshima, instantly killing up to 80,000 civilians, with another 40,000 dying soon after from burns and radiation poisoning. The bombings of Hiroshima and Nagasaki led to the surrender of the Japanese Army, marking the end of the most destructive war in history.
War has been a constant throughout history. Since the dawn of agriculture, humans have waged war against one another. Some argue that war is ingrained in human nature, from our ancestors battling over resources and empires seeking expansion, to biblical genocides and acts of human sacrifice—Homo sapiens are seemingly insatiable for conflict. Others, however, believe war is not inevitable and that we have the capacity for humility, justice, and kindness without resorting to armed conflict.
We must remember that explaining war is not the same as justifying it. While pacifism, as exemplified by Jesus and Gandhi, is often seen as noble, is non-violence truly effective against regimes intent on ethnic cleansing? If not, how do we determine when war is justified and what defines proportional force? Can the killing of innocent civilians ever be justified? And, if not, how do they differ from innocent combatants? War, huh, good god, what is it good for?
Links
A.C. Grayling, War: An Enquiry (book)
Richard Overy, Why War? (book)
Jeff Mcmahan, Killing in War (book)
Michael Walzer, Just and Unjust Wars (book)
Carl von Clausewitz, On War (book)
War, Stanford Encyclopedia of Philosophy
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