In Our Time: Philosophy Folgen

Melvyn Bragg and guests discuss one of the most important philosophers of the 20th century, Karl Popper whose ideas about science and politics robustly challenged the accepted ideas of the day. He strongly resisted the prevailing empiricist consensus that scientists' theories could be proved true.Popper wrote: “The more we learn about the world and the deeper our learning, the more conscious, specific and articulate will be our knowledge of what we do not know, our knowledge of our ignorance”. He believed that even when a scientific principle had been successfully and repeatedly tested, it was not necessarily true. Instead it had simply not proved false, yet! This became known as the theory of falsification.He called for a clear demarcation between good science, in which theories are constantly challenged, and what he called “pseudo sciences” which couldn't be tested. His debunking of such ideologies led some to describe him as the “murderer of Freud and Marx”. He went on to apply his ideas to politics, advocating an Open Society. His ideas influenced a wide range of politicians, from those close to Margaret Thatcher, to thinkers in the Eastern Communist bloc and South America.So how did Karl Popper change our approach to the philosophy of science? How have scientists and philosophers made use of his ideas? And how are his theories viewed today? Are we any closer to proving scientific principles are “true”?With John Worrall, Professor of Philosophy of Science at the London School of Economics; Anthony O'Hear, Weston Professor of Philosophy at Buckingham University; Nancy Cartwright, Professor of Philosophy at the LSE and the University of California

Melvyn Bragg and guests discuss Anarchism and why its political ideas became synonymous with chaos and disorder. Pierre Joseph Proudhon famously declared “property is theft”. And perhaps more surprisingly that “Anarchy is order”. Speaking in 1840, he was the first self-proclaimed anarchist. Anarchy comes from the Greek word “anarchos”, meaning “without rulers”, and the movement draws on the ideas of philosophers like William Godwin and John Locke. It is also prominent in Taoism, Buddhism and other religions. In Christianity, for example, St Paul said there is no authority except God. The anarchist rejection of a ruling class inspired communist thinkers too. Peter Kropotkin, a Russian prince and leading anarcho-communist, led this rousing cry in 1897: “Either the State for ever, crushing individual and local life... Or the destruction of States and new life starting again.. on the principles of the lively initiative of the individual and groups and that of free agreement. The choice lies with you!” In the Spanish Civil War, anarchists embarked on the largest experiment to date in organising society along anarchist principles. Although it ultimately failed, it was not without successes along the way.So why has anarchism become synonymous with chaos and disorder? What factors came together to make the 19th century and early 20th century the high point for its ideas? How has its philosophy influenced other movements from The Diggers and Ranters to communism, feminism and eco-warriors?With John Keane, Professor of Politics at Westminster University; Ruth Kinna, Senior Lecturer in Politics at Loughborough University; Peter Marshall, philosopher and historian.

Melvyn Bragg and guests discuss altruism. The term altruism was coined by the 19th century sociologist Auguste Comte and is derived from the Latin “alteri” or "the others”. It describes an unselfish attention to the needs of others. Comte declared that man had a moral duty to “serve humanity, whose we are entirely.” The idea of altruism is central to the main religions: Jesus declared “you shall love your neighbour as yourself” and Mohammed said “none of you truly believes until he wishes for his brother what he wishes for himself”. Buddhism too advocates “seeking for others the happiness one desires for oneself.”Philosophers throughout time have debated whether such benevolence towards others is rooted in our natural inclinations or is a virtue we must impose on our nature through duty, religious or otherwise. Then in 1859 Darwin’s ideas about competition and natural selection exploded onto the scene. His theories outlined in the Origin of Species painted a world “red in tooth and claw” as every organism struggles for ascendancy.So how does this square with altruism? If both mankind and the natural world are selfishly seeking to promote their own survival and advancement, how can we explain being kind to others, sometimes at our own expense? How have philosophical ideas about altruism responded to evolutionary theory? And paradoxically, is it possible that altruism can, in fact, be selfish?With Miranda Fricker, Senior Lecturer in the School of Philosophy at Birkbeck, University of London; Richard Dawkins, evolutionary biologist and the Charles Simonyi Professor of the Public Understanding of Science at Oxford University; John Dupré, Professor of Philosophy of Science at Exeter University and director of Egenis, the ESRC Centre for Genomics in Society.