Philosopher's Zone

We tend to think of time as a universal experience, something that carries us all along in the same direction at the same pace. So it might seem strange to think of time in terms of 'temporalities', different concepts and experiences of time that reflect different cultural values. In Australia, Indigenous temporalities are deeply interwoven with notions of justice, sovereignty and care for country - but these temporalities exist in tension with settler-colonial notions of time.

Buddhism in the West is often thought of as an ethical or philosophical system first and foremost, based on principles of non-self and impermanence, and universalist in its outlook. So it can come as a surprise to find that in countries like Sri Lanka, there exists a strain of Buddhist nationalism that has fierce pride, religious chauvinism and even violence in its history.

The forced removal of First Nations children from their families was active government policy in Australia between the 1910s and the 1970s, and still continues today under the banner of child protection. Today we're hearing that the story of the Stolen Generation has a historical parallel in the 'child rescue' movement in 19th century Britain, when so-called 'ragged children' were taken from their families - in many cases, abducted - and placed in institutions, to be trained and moulded into productive citizens.

Conspiracy theorists are turning out to be a resilient bunch, and no amount of refutation or mockery will make them go away. It's a problem, because as well as being ethically problematic, conspiracy theories can sometimes be downright dangerous. So how do we deal with them? This week we're exploring the ways in which the familiar diagnosis of the conspiracy theorist - lacking in reason, perhaps mentally ill - doesn't really get it right.

Catharine Trotter Cockburn (1679-1749) is best known as a contemporary and defender of John Locke - but she was also a fascinating philosopher in her own right. Writing at a time when secular philosophy was beginning to challenge the Christian religious monopoly on moral authority, Cockburn was a devout Anglican - and, for a time, a devout Catholic - who nevertheless believed that virtue could be attained via reason.