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BBC Radio 4


From Altruism to Wittgenstein, philosophers, theories and key themes.


In Our Time: Philosophy

Melvyn Bragg and guests John Mullan, Karen O'Brien and Barbara Taylor discuss the life and ideas of the pioneering British Enlightenment thinker Mary Wollstonecraft.Mary Wollstonecraft was born in 1759 into a middle-class family whose status steadily sank as her inept, brutal, drunken father frittered away the family fortune. She did what she could to protect her mother from his aggression; meanwhile, her brother was slated to inherit much of the remaining fortune, while she was to receive nothing.From this unpromising but radicalising start, Wollstonecraft's career took a dizzying trajectory through a bleak period as a governess to becoming a writer, launching a polemical broadside against the political star of the day, witnessing the bloodshed of the French Revolution up close, rescuing her lover's stolen ship in Scandanavia, then marrying one of the leading philosophers of the day, William Godwin, and with him having a daughter who - though she never lived to see her grow up - would go on to write Frankenstein.But most importantly, in 1792, she published her great work, A Vindication of the Rights of Woman, which marks her out as one of the great thinkers of the British Enlightenment, with a much stronger, more lasting influence than Godwin. The Vindication was an attempt to apply the Enlightenment logic of rights and reason to the lives of women. Yet it was not a manifesto for the extension of the vote or the reform of divorce law, but a work of political philosophy. And surprisingly, as recent scholarship has highlighted, it was infused with Rational Dissenting Christianity, which Wollstonecraft had absorbed during her time as a struggling teacher and writer in north London.John Mullan is Professor of English at University College, London; Karen O'Brien is Professor of English at the University of Warwick; Barbara Taylor is Professor of Modern History in the School of Humanities and Social Sciences at the University of East London.

Mary Wollstonecraft

Melvyn Bragg and guests discuss Plato's Crito and Phaedo, his accounts of the last days of Socrates in prison in 399 BC as he waited to be executed by drinking hemlock. Both works show Socrates preparing to die in the way he had lived: doing philosophy. In the Crito, Plato shows Socrates arguing that he is duty bound not to escape from prison even though a bribe would open the door, while in the Phaedo his argument is for the immortality of the soul which, at the point of death, might leave uncorrupted from the 'prison' of his body, the one escape that truly mattered to Socrates. His example in his last days has proved an inspiration to thinkers over the centuries and in no small way has helped ensure the strength of his reputation.

With

Angie Hobbs
Professor of the Public Understanding of Philosophy at the University of Sheffield

Fiona Leigh
Associate Professor in the Department of Philosophy at University College London

And 

James Warren
Professor of Ancient Philosophy at the University of Cambridge and Fellow of Corpus Christi College, Cambridge

Producer: Simon Tillotson

Reading list:

David Ebrey, Plato’s Phaedo: Forms, Death and the Philosophical Life (Cambridge University Press, 2023)

Dorothea Frede, ‘The Final Proof of the Immortality of the Soul in Plato’s Phaedo 102a-107a’ (Phronesis 23, 1978)

W. K. C. Guthrie, A History of Greek Philosophy, vol. 4, Plato: The Man and his Dialogues, Earlier Period (Cambridge University Press, 2008) 
 
Verity Harte, ‘Conflicting Values in Plato’s Crito’ (Archiv. für Geschichte der Philosophie 81, 1999)

Angie Hobbs, Why Plato Matters Now (Bloomsbury, forthcoming 2025), especially chapter 5 

Rachana Kamtekar (ed.), Plato’s Euthyphro, Apology and Crito: Critical Essays (Rowman and Littlefield, 2004)

Richard Kraut, Socrates and the State (Princeton University Press, 1984)

Melissa Lane, ‘Argument and Agreement in Plato’s Crito’ (History of Political Thought 19, 1998) 

Plato (trans. Chris Emlyn-Jones and William Preddy), Euthyphro, Apology, Crito, Phaedo and Phaedrus (Loeb Classical Library, Harvard University Press, 2017)

Plato (trans. G. M. A. Grube and John Cooper), The Trial and Death of Socrates: Euthyphro Apology, Crito, Phaedo (Hackett, 2001) 

Plato (trans. Christopher Rowe), The Last Days of Socrates: Euthyphro, Apology, Crito, Phaedo (Penguin, 2010)

Donald R. Robinson (ed.), The Cambridge Companion to Socrates (Cambridge University Press, 2011)

David Sedley and Alex Long (eds.), Plato: Meno and Phaedo (Cambridge University Press, 2010)

James Warren, ‘Forms of Agreement in Plato’s Crito’ (Proceedings of the Aristotelian Society, Volume 123, Issue 1, April 2023)

Robin Waterfield, Why Socrates Died: Dispelling the Myths (Faber and Faber, 2010)

In Our Time is a BBC Studios Audio Production

Socrates in Prison

Melvyn Bragg and guests discuss the French philosopher Maurice Merleau-Ponty (1908-1961), who was part of the movement known as phenomenology. While less well-known than his contemporaries Jean-Paul Sartre and Simone de Beauvoir, his popularity has increased among philosophers in recent years. Merleau-Ponty rejected Rene Descartes’ division between body and mind, arguing that the way we perceive the world around us cannot be separated from our experience of inhabiting a physical body. Merleau-Ponty was interested in the down-to-earth question of what it is actually like to live in the world. While performing actions as simple as brushing our teeth or patting a dog, we shape the world and, in turn, the world shapes us.
 
With 

Komarine Romdenh-Romluc
Senior Lecturer in Philosophy at the University of Sheffield

Thomas Baldwin
Emeritus Professor of Philosophy at the University of York

And 

Timothy Mooney
Associate Professor of Philosophy at University College, Dublin

Produced by Eliane Glaser

Reading list:

Peter Antich, Motivation and the Primacy of Perception: Merleau-Ponty’s Phenomenology of 
Knowledge (Ohio University Press, 2021)

Dimitris Apostolopoulos, Merleau-Ponty’s Phenomenology of Language (Rowman and Littlefield, 2019) 

Sarah Bakewell, At the Existentialist Café: Freedom, Being and Apricot Cocktails (Chatto and Windus, 2016) 

Thomas Baldwin (ed.), Maurice Merleau-Ponty: Basic Writings (Routledge, 2004)

Thomas Baldwin (ed.), Reading Merleau-Ponty (Routledge, 2007)

Renaud Barbaras (trans. Ted Toadvine and Leonard Lawlor), The Being of the Phenomenon: Merleau-Ponty’s Ontology (Indiana University Press, 2004).

Anya Daly, Merleau-Ponty and the Ethics of Intersubjectivity (Palgrave Macmillan, 2016)

M. C. Dillon, Merleau-Ponty’s Ontology (Northwestern University Press, 1998, 2nd ed.) 

Maurice Merleau-Ponty (trans. Alden L. Fisher), The Structure of Behavior (first published 1942; Beacon Press, 1976)

Maurice Merleau-Ponty (trans. Donald Landes), Phenomenology of Perception (first published 1945; Routledge, 2011)

Maurice Merleau-Ponty, Sense and Non-Sense (first published 1948; Northwestern University Press, 1964)

Maurice Merleau-Ponty, Signs (first published 1960; Northwestern University Press, 1964)

Maurice Merleau-Ponty, The Visible and the Invisible (first published 1964; Northwestern University Press, 1968)

Maurice Merleau-Ponty (trans. Oliver Davis with an introduction by Thomas Baldwin), The World of Perception (Routledge, 2008)

Ariane Mildenberg (ed.), Understanding Merleau-Ponty, Understanding Modernism (Bloomsbury, 2019)

Timothy Mooney, Merleau-Ponty’s Phenomenology of Perception: On the Body Informed 
(Cambridge University Press, 2023) 

Katherine J. Morris, Starting with Merleau-Ponty (Continuum, 2012) 

Komarine Romdenh-Romluc, Merleau-Ponty and Phenomenology of Perception (Routledge, 2011)

Komarine Romdenh-Romluc, The Routledge Guidebook to Merleau-Ponty’s Phenomenology of Perception (Routledge, 2011)

Jean-Paul Sartre (trans. Benita Eisler), Situations (Hamish Hamilton, 1965)

Hilary Spurling, The Girl from the Fiction Department (Penguin, 2003)

Jon Stewart (ed.), The Debate Between Sartre and Merleau-Ponty (Northwestern University Press, 1998)

Ted Toadvine, Merleau-Ponty’s Philosophy of Nature (Northwestern University 
Press, 2009)

Kerry Whiteside, Merleau-Ponty and the Foundation of an Existential Politics (Princeton University Press, 1988)

Iris Marion Young, On Female Body Experience: “Throwing Like a Girl” and Other Essays (Oxford University Press, 2005)

In Our Time is a BBC Studios Audio Production

Maurice Merleau-Ponty

On the fiftieth anniversary of the signing of the Declaration of Human Rights at the United Nations in New York, Melvyn Bragg and guests discuss the current status of that original declaration. Is it possible for any sort of rights to be ‘universal’? What are the implications of the ideas enshrined in that declaration - has the emphasis changed - and if so what are such rights? New thinking in this area has focused on ‘cultural rights’ but do these work alongside human rights, or do they supplant them? Has the advent of globalisation had an impact on human rights, and if so, how? At the end of the 20th century, can we look back to any progress in this area, and, if we look forward, do we see the oncoming train, or the light at the end of the human rights tunnel? With Professor Homi Bhabha, Professor in English Literature and Art, Chicago University and Visiting Professor of the Humanities, University College, London; Profesor John Gray, Professor of European Thought, London School of Economics in January 1998.

Cultural Rights in the 20th Century

Melvyn Bragg and guests discuss one of the most important events of the 20th century - the rise of Feminism and the subsequent empowerment of women. What have been the most important and lasting changes for women in the last 100 years and what is there still left to achieve? Are the biological differences between men and women insuperable? Is the feminist movement therefore set on a course it is inevitably bound to lose? Is the ideology of feminism in other words, working against our natural inclinations?If a man were to say “men are by nature more competitive, ambitious, status-conscious, dedicated, single-minded and persevering than women” then you could be forgiven for calling him anti-diluvian, blinkered and worse. But this is the express view of Dr Helena Cronin from the London School of Economics - a philosopher who has concentrated on Darwinian theory which she claims has never seriously been applied to humans. Joining her is Dr Germaine Greer whose book The Female Eunuch is credited with changing the lives of a generation of women. With Dr Helena Cronin, Co-director of the Centre for the Philosophy of the Natural and Social Sciences, London School of Economics; Dr Germaine Greer, Professor of English and Comparative Studies, Warwick University.

Feminism

Melvyn Bragg and guests discuss whether religion can still be seen as a way of interpreting and judging good and evil in modern western civilisation and examines what the discoveries of Darwin and our knowledge of the true physiological nature and history of man has done for us in terms understanding our concepts of good and evil. As we entered the 20th century Nietzsche announced that God is dead. Was his hatred of Christianity a natural consequence of his belief in the unlimited possibility of mankind’s self creation? If we have enough basic self confidence in our own selves, do we need God?Leszek Kolakowski and Galen Strawson map the current terrain of morality as perceived through philosophy, politics and Darwin and Christ.With Leszek Kolakowski, author and Professor of Philosophy, Oxford University; Galen Strawson, author and Fellow and Tutor in Philosophy, Jesus College, Oxford.

Good and Evil

Melvyn Bragg and guests discuss the idea of a just war. There were theories about a justified or noble war before the birth of Christ, but it was his reported teachings and a powerful influence, particularly on the Emperor Constantine, which set the standard which had to be kept or bluntly modified. “I say unto you, love your own image,” Matthew writes, “bless them that curse you, be good to them that hate you and persecute you”. In the fifth century, the mighty St Augustus prised the Christian church away from Christ’s reported teachings and the idea of a Just War took root to be formalised and given power by St Thomas Aquinas in the thirteenth century, and by other Christian commentators even up to this day. But after a century, our century, of almost unimaginably violent conflict, does the term a Just War have any meaning at all? The historian AJP Taylor wrote that "the medieval pursuit of the just war is a pursuit as elusive as the Holy Grail. For it is almost universally true that in war each side thinks itself in the right, and there is no arbiter except victory to decide between them". So is the Christian idea of the Just War simply a way of justifying aggression or is it a moral position to take?With Professor John Keane, Professor of Politics, University of Westminster and Director of the Centre for the Study of Democracy; Dr Niall Ferguson, Fellow and Tutor in Modern History, Jesus College, Oxford and author of The Pity of War.

Just War

Melvyn Bragg and guests discuss the concept of Utopia. Both the idea of, and the longing for a perfect society have been in our imagination for centuries, even millennia. Utopian dreams have driven fantasy, Fascism and fine feeling.Utopias, by definition, do not exist. The literal meaning of the Greek is “nowhere”. And yet, we are still enthralled by its allure. Why do some of us still believe in it - after the devastation wreaked this century by the utopian ideals that gave rise to Fascism and Communism? And what do utopias in fiction tell about the present - and even future?With Dr Anthony Grayling, human rights campaigner, lecturer in philosophy at Birkbeck College, London and Fellow of St Anne’s College, Oxford; John Carey, distinguished critic, journalist, broadcaster, Merton Professor of English, Oxford University and editor of, The Faber Book of Utopias.

Utopia

Melvyn Bragg and guests discuss the history of the concept of the individual. The Renaissance gave birth to the concept of the individual. Shakespeare defined this individual in language which accepted the primacy of the male gender: “What a piece of work is a man! How noble in reason! How infinite in faculty! In form, in moving, how express and admirable! In action how like an angel! In apprehension how like a God!” According to Michel Foucault, French philosopher, polar opposite of Shakespeare and backed as he thought by Marx and Freud, our century killed the individual off. But has it? Was the individual born a mere six hundred years ago and has the century tolled its bell? And what is the individual?With Richard Wollheim, Professor of Philosophy, University of California in Berkeley; Jonathan Dollimore, Professor of English, York University.

The Individual

Melvyn Bragg and guests discuss progress. As man has grown in years and knowledge, has he also progressed in terms of happiness and a true understanding of the human condition? It was the Enlightenment which gave birth to the idea of the possibility of progress. The biblical account of time which had held sway until the eighteenth century was replaced by a conceit which put Man, not God, at the centre of the story of progress. But do we still believe in that story? Have we reached the end of history and the culmination of man’s evolution? Was the Argentinean writer Jorge Louis Borges right when he said “We have stopped believing in progress. What progress that is!”. Can our moral progress keep up with our material progress, be sober in a technologically inebriated world, be in any way more than a fig leaf covering the untameable old Adam whose tragedy - more Greek than Christian - has made and marred this century? Is there such a thing at all as moral progress, or have Darwin and Freud between them cut it out of the conceit of homo sapiens? With Anthony O’Hear, Professor of Philosophy, University of Bradford; Adam Phillips, psychoanalyst and author of Darwin’s Worms.

Progress

Melvyn Bragg and guests discuss Empiricism, England’s greatest contribution to philosophy. At the end of the seventeenth century the philosopher John Locke wrote in his Essay Concerning Human Understanding: “All ideas come from sensation or reflection. Let us then suppose the mind to be, as we say, white paper, void of all characters, without any ideas:- How comes it to be furnished? Whence comes it by that vast store which the busy and boundless fancy of man has painted on it with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer, in one word, from EXPERIENCE.”It was a body of ideas that for Voltaire, and for Kant after him, defined the English attitude to thought; a straight talking pragmatic philosophy that was hand in glove with a practical people.How was the philosophy of empiricism developed in the seventeenth and eighteenth centuries? And what effect did this emphasis on experience have on culture and literature in Britain?With Judith Hawley, Senior Lecturer in English at Royal Holloway, University of London; Murray Pittock, Professor of Scottish and Romantic Literature at the University of Manchester; Jonathan Rée, philosopher and author of Philosophy and its Past.

Empiricism

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