This year’s John Lewis Christmas advert puts an emotional focus on a father-son relationship. It shows a dad and his teenage boy struggling to put their feelings into words. It points to what many observe as a wider crisis in fatherhood. Numerous studies suggest that an involved father significantly improves a child's life chances. However, in the UK, a teenager is more likely to own a mobile phone than live with their dad, according to a 2025 report from the Centre for Social Justice.The reasons are complex. Traditionalists cite changing gender roles leading to conflicting societal expectations on men and a confusion of male identity. Progressives suggest the pressure on dads to be strong for their family, both financially and emotionally, makes it difficult for them to demonstrate vulnerability, and that leads to guilt, stress and burnout. Youth workers report how the lack of a male role model at home can make space for other damaging influences - in the real world and online, in gangs and in the “manosphere” - pushing a very narrow definition of masculinity, and begetting more ill-equipped fathers.What should be the role of a father, practically, emotionally and morally? How, if at all, should it be different from that of the mother? Do we expect too much or too little of fathers? Do children always need fathers in their lives? How should we address the ‘rinse-and-repeat’ cycle of absent fathers?Chair: Julie Etchingham
Panel: Carmody Grey, Giles Fraser, Anne McElvoy and James Orr.
Witnesses: Tony Rucinski, Genevieve Roberts, Anton Noble, Ed Davies.
Producer: Dan Tierney.
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56:59
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56:59
Is democracy a failed experiment?
Later this month, millions of demonstrators are due to take to the streets across the USA for a second time, under the banner “No Kings”. Organisers say, “America has no kings, and the power belongs to the people”. They are mobilizing to protest against what they see as democratic backsliding during Trump’s second presidency. Faith in democracy has been shaking all over the world. Recent Pew research suggests that, since 2017, public dissatisfaction with democracy far outweighs satisfaction across 12 high-income countries, including the UK, France and Germany. There are different interpretations of what’s causing this, and how to fix it. Some observers think that Trump’s more controversial policies – from DOGE to attacks on elite institutions to the dismantling of DEI programmes – could have been inspired by the ideas of Curtis Yarvin, a computer engineer turned political theorist. He's known for founding an anti-democracy philosophical movement called ‘The Dark Enlightenment’, dismissing America's democratic values and instead calling for the return of an absolute monarchy, run by a 'CEO' figure. Are democratic values a fiction, designed to prop up the elites? Or are they the only safeguard we have against tyranny? Chair: Michael Buerk
Panel: Carmody Grey, Ash Sarkar, Anne McElvoy and Inaya Folarin-Iman
Witnesses: Curtis Yarvin, Mike Wendling and Andrés Velasco
Producers: Dan Tierney and Peter Everett*This is a special episode of the Moral Maze recorded at ‘How The Light Gets In’ philosophy and music festival: https://howthelightgetsin.org/festivals
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56:54
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56:54
Is recognising the state of Palestine a moral duty?
Prime Minister Kier Starmer has described the UK’s formal recognition of a Palestinian state as a “moral duty”, saying the change in policy would, "revive the hope of peace and a two-state solution". The rising number of UN members following suit this week, marks a turning point in their approach to Israel since it began its war against Hamas in Gaza, following the October 7th atrocities. In that time, tens of thousands have been killed and more than one million displaced by Israel's military offensive.
Why is Palestinian statehood recognition a ‘moral duty’ now, as opposed to decades ago? Does it put pressure on Israel to push for a ceasefire or does it reward terrorism? Does it represent moral leadership or gesture politics and hypocrisy? The Israeli prime minister Benjamin Netanyahu said that he had long opposed a Palestinian state because it would constitute “an existential danger to Israel”. Meanwhile, over a century of colonial legacies, wars, and failed diplomatic endeavours has led to scepticism that Palestinians’ aspirations for equality and freedom can ever be achieved. To what extent is the recognition of Palestine a moral priority in such a long and intractable conflict between two peoples who have competing claims to land, and who see the other as a threat? Chair: Michael Buerk
Panel: Matthew Taylor, Giles Fraser, Mona Siddiqui and Tim Stanley.
Producer: Dan Tierney
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56:38
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56:38
To know or not to know?
Graphic details of Charlie Kirk’s death have been almost unavoidable on social media in recent days. Similarly, shocking footage of an unprovoked knife attack on 23-year-old Iryna Zarutska on a train in Charlotte, North Carolina last month, has been widely circulated. Add to that the videos coming out of Gaza, Ukraine or Sudan. Seeing such images changes us. We can’t unsee them. They shock us, anger us, frighten us, stir our empathy, shift our moral compass. Do we have a moral duty to watch real-life violence order to gain a deeper understanding of a situation? For example, would George Floyd’s death have had the same imaginative power if it hadn’t been filmed? Or is the truth-seeking instinct sometimes misplaced, driven by morbid curiosity and voyeurism, risking desensitisation, compassion fatigue or, conversely, chronic anxiety and stress? Do such stark images give us a moral anchor in a storm of spin and misinformation, or are we in danger of missing important context and using the intimately personal moment of a human death as a weapon in a heated political arena? With social media moderators being cut and TV news channels under pressure to beat the competition for pictures, what does the choice to publish and consume ever more extreme content say about us, and the dignity of those whose lives and deaths we are a witness to?When should we choose to see or not to see – to know or not to know?Chair: Michael Buerk
Panel: Giles Fraser, Sonia Sodha, James Orr and Tim Stanley.
Witnesses: Paul Conroy, Hilda Burke, Jamie Whyte and Rik Peels.
Producer: Dan Tierney.
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56:35
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56:35
Is ‘net zero’ a moral pursuit?
The party conference season kicked off with claims and counter claims about the viability of Nigel Farage’s proposals for government. One issue that unites Reform and Kemi Badenoch’s Conservatives is scrapping the 2050 net zero target, echoing US President Donald Trump's pledge to "drill, baby, drill" and embark on new oil and gas exploration.This is a turbulent time in international politics. The prospect of achieving a global consensus on climate action seems a forlorn hope. What’s more, critics of the UK net zero target argue that the costs will cause a decline in living standards for little overall benefit. Forget economic arguments: what is the moral thing to do in the face of a warming planet, rising sea levels, more extreme weather, food and water insecurity, and human displacement?Readers of Immanuel Kant might be tempted to invoke his ‘categorical imperative’, a moral rule that says you should act in a way that you would want to apply to everyone, regardless of your personal desires or the potential outcomes of your actions. In climate terms, it means pursuing net zero as a moral good in itself. Utilitarian ethics, however, says that the right action is the one producing the most happiness and the least unhappiness for the greatest number of people. Therefore, it could be argued that the detrimental consequences of pursuing net zero in the UK, combined with its questionable global benefit, make it immoral.Is ‘net zero’ a moral pursuit?Chair: Michael Buerk
Panellists: Matthew Taylor, Ella Whelan, Giles Fraser and Anne McElvoy.
Witnesses: Maurice Cousins, Alice Evatt, Tony Milligan and Sorin Baiasu.
Producer: Dan Tierney
Brasil