In a world marked by wicked social problems, The Minefield helps you negotiate the ethical dilemmas, contradictory claims and unacknowledged complicities of modern life.
What are we doing when we make promises?
Should we be bound by the constraints of our former self, and the promises we have made in the past? Is moral progress a matter of consistency with one’s previous self, away from one’s previous self, or toward ever-enriching relationships with others?
Are there ethical limits to vaccination incentives?
Should certain privileges be afforded to those who have received a COVID-19 vaccine (from international travel to attending sports venues and restaurants)? Could such privileges act as incentives (and if so, under what conditions), or are they more likely to produce deep feelings of inequity and resentment?
Aged care: How do we honour our obligations to the elderly?
The Royal Commission into Aged Care and the ravages of COVID-19 within aged care facilities have thrown a spotlight on the adequacy, the ethics and the dignity of our ongoing care of the elderly. To what extent have entrenched patterns of ageist prejudice created the conditions within which certain forms of abuse and neglect could take place? And what can we do to challenge and change these prejudices?
Is it ever OK to abandon your team?
Attachment to sporting clubs is one of our deepest and most emotionally charged forms of prejudice. But what about those moments when a fan decides she can no longer support her team? Has she betrayed her team? Alternatively, in what ways can clubs betray their fans?
What are the conditions of co-existence in Israel-Palestine?
The incommensurability of the claims in the Israeli-Palestinian conflict produces a kind of moral absolutism, whereby one side is entirely to blame and another is entirely justified. But are there moral resources that can be brought to bear which grant the legitimacy of the maximal claims of both sides, and then set about exploring the conditions of mutual recognition?
Fatigue – the emotional cost of the moral life?
Fatigue is a fascinating moral phenomenon. It can be a consequence of attentiveness, a willingness to face the realities of the world. But it can also be a form of avoidance, of “moral laziness”, the symptom of an active desire not to confront matters that seem to call for our attention. What are the dangers of fatigue, and how are we to respond to it when it overtakes us?