The Minefield

• Ramadan: Is optimism a virtue, or a form of moral evasion?

  For the last two episodes, we’ve been discussing what might be called negative or aversive responses to radical disappointment with the world — even though, as we’ve seen, both despair and fear have characteristics which commend them. In the next two episodes, we’re turning to rather more positive responses.There is little doubt that pessimism enjoys a certain cultural cache these days. It is easy to say that things are bad and getting worse. And yet such a claim can have a corrosive effect on the democratic bonds on which the very possibility of change depends.Likewise, the demand on the part of some to be optimistic — whether that is the meliorist appeal that “it’s not all that bad”, or the political pledge that “the guardrails will hold”, or the techno-utopian promise that “technology will save us” — can act as a pressure-release valve on our moral emotions. At worst, such optimism can function as what Martin Luther King, Jr. called the “tranquilizing drug of gradualism”.So does optimism absolve us of moral agency, or is a tempered optimistic disposition — what we could call a certain “cheerfulness” — the condition of possibility whereby we are willing to rely upon one another and entrust ourselves to each other’s care?—Upcoming live events:In the first week of April, as part of a special “Week with Students” — a joint initiative by Radio National and ABC Education — Waleed Aly and Scott Stephens will be recording two episodes of The Minefield with an audience of Year 11-12 students, parents and teachers.-1. ARE WE ON THE BRINK OF A WORLD WITHOUT BOOKS?The irony is unavoidable: a novel that imagines a world in which books are banned — and in which entertainment has swallowed up education — has earned a stable place on the Australian high school curriculum. For this live recording of The Minefield, Waleed Aly and Scott Stephens are leaning all the way into that irony and will discuss Ray Bradbury’s novel “Fahrenheit 451” with students, parents and teachers at the Parramatta Library. The future Bradbury imagined in 1953 has never felt closer; is it too late to heed his warning?WHEN: Friday, 4 April 2025. Arrive at 5:30pm for a 6:00pm start.WHERE: Parramatta Library, 5 Parramatta Square, NSW.Register your interest on Eventbrite.-2. IS AI A TECHNOLOGY TO BE FEARED OR A TOOL TO BE TAUGHT?Over a short period of time, AI has become pervasive. Immensely powerful platforms have placed artificial intelligence at our fingertips, and more than two-thirds of Australian students admit to using AI chatbots like OpenAI’s ChatGPT and Microsoft’s Copilot. But as with any technology, alongside the convenience and new capabilities come certain risks and unforeseen consequences. The debate is raging over what it would take to ensure that AI’s power can be made to serve the common good. Is education and greater technological literacy part of the solution?WHEN: Saturday, 5 April 2025. Arrive at 10.30am for an 11:00am start.WHERE: ABC Ultimo, 700 Harris Street, Ultimo, NSW.Register your interest on Eventbrite.

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• Ramadan: Should we try to live without fear, or learn to face it together?

  Throughout the month of Ramadan, we are examining the range of emotions that arise in response to radical disappointment with the state of the world. Last week, we looked at the centripetal emotion of despair — a response that can cause us to withdraw into ourselves. This week, we turn to the centrifugal emotion of fear — which can take the form of paralysis, but most often is directed outward toward some threat.There are few emotions that are more natural than fear. While fear might be necessary for survival, it is not an emotion we can live comfortably with. We prefer to live without fear, which most often means eradicating what we imagine to be the source or cause of that fear. And therein lies the problem.

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• Ramadan: Is despair always detrimental, or can it give rise to hope?

  The political climate over the last six months in much of the world has been undeniably dark. It’s little wonder that so many people seem to have given in to despair.The causes of this prevailing condition are numerous — they include the ongoing death and destruction in Ukraine and Gaza, the devastating return of dead Israeli hostages, the rising tide of antisemitic and Islamophobic violence, the tearing of Australia’s social fabric, the ascendancy of anti-democratic forces in the world’s advanced democracies, the seeming impotence of international and constitutional law to safeguard our ideals of justice and accountability, the waning of political determination to address climate change.Our despair stems from a sense of radical disappointment with the state of the world. It is not only that the world seems impervious to our collective aspirations for justice, peace and the protection of the vulnerable — it is as if the world rewards mere force and a casual indifference to the fragility of human life.Over the four weeks of the month of Ramadan, we will be exploring some of our responses to this radical disappointment with the world — beginning, appropriately, with despair itself. Should despair always be avoided? When it gives rise to resignation and a kind of nihilist inaction, yes. But despair can also be a morally fitting response to the preciousness of what it is that is lost or under threat.Could it even be, as Henry David Thoreau recognised, that despair can be “the slime and muck” out of which hope, like a water lily, can grow?

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• Are “firewalls” the best way to counteract the appeal of the far-right?

  As the results of the recent German election came in, a familiar pattern took shape. A broadly unpopular centre-left political party was voted out — due, in no small part, to its immigration policies and perceived economic failures — in favour of a centre-right party who pledged to adopt a “stronger” approach to borders and migrants, and to restore the nation to its former prosperity.Lurking in the wings, meanwhile, is growing far-right movement that cannot overtly be courted by the governing parties, but whose popular appeal is implicitly acknowledged in the way they frame their policies and rhetoric.For decades, the “firewall” (die Brandmauer) has stood between the far-right Alternative for Germany (AfD), on one side, and the centre-right Christian Democratic Union and the centre-left Social Democratic Party, on the other. But forces from with without, and political tactics from within, seem intent on testing whether that non-cooperation agreement should continue to hold.So is a “firewall” — which seeks to limit the parliamentary influence of the far-right — the right way to defend a constitutional democracy, or does it undermine claims of democratic legitimacy?

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• How hate speech in healthcare tears at something sacred in our common life

  At a time when the Australian community seems to be so deeply divided along multiple faultlines, there was something somewhat heartening about being able to share a common outrage. That’s only word that captures the depth of public response that greeted a now infamous video in which two nurses at Bankstown Hospital seemed to express extreme anti-Israeli/antisemitic sentiments and allegedly boasted about killing Israeli patients in their care.While some have used the video to exacerbate tensions within Australian society, the broader response points to a recognition of the sacred obligation of heath workers to attend to the vulnerable bodies in their care. It is an obligation that was reaffirmed immediately and forcefully after the video came to light.The Australian Nursing and Midwifery Federation led the way:“We know that health and peace are deeply connected — one cannot exist without the other. Through our commitment to care, compassion, and justice, we continue to uphold these values and stand against all forms of violence, hatred, and discrimination. Our strength lies in our unity, and we must always uphold the principles of respect, kindness, and understanding toward one another regardless of background, faith, or identity.”And then there is Mike Freelander, a paediatrician and the federal Labor member for the NSW seat of Macarthur:“We health professionals have an obligation to care, treat and protect our patients’ health and this is an obligation we take immensely seriously. This is a sacred responsibility that is universal, no matter which God we pray to or none.”And finally, Jamal Rifi, a Lebanese Australian doctor, who said:“No health practitioner should ever treat anyone differently based on their religion, culture or nationality. We treat them as human beings.”It is hard to remember a time when shared institutions (such as hospitals and the courts) and shared commitments (the obligation to care for patients, or the dignity of the accused) have been more important. Their moral significance lay in their indiscriminacy. When hate speech and other forms of discrimination occur in such institutions, it can damage the faith we have in the institutions themselves.

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