The ‘gig economy’ promises unparalleled autonomy and flexibility for its workers. But the workers themselves become both capital and labour. Are there conditions under which the ‘gig economy’ might be considered moral? What are the ethical implications for consumers?
Modern democratic politics runs up against its limit in the form of the problem of intergenerational justice: How to secure electoral support for just policies, whose benefit will accrue to future voters, but whose cost is borne by voters now?
The steady stream of revelations since the 2016 Presidential election reveal that Facebook is simply not interested in democratic participation, but the degree to which it can convert citizens into that most valuable to modern commodities: data.
When serious political issues are subordinated to the commercial logic that governs the production of movies, television, etc., isn’t there an irresistible temptation just to give consumers what they want, and thereby to reduce politics to ‘good guys’ and ‘bad guys’?
If there is anything more sickening than the gratuitous displays of gun violence that tear at America’s civic fabric, it is the ritualised excuses and political alibis that follow in their wake. But in the wake of the mass shooting at Marjory Stoneman Douglas High School things seem somewhat different.
What is perhaps most alarming in the Barnaby Joyce affair is the lack of basic agreement on some fundamental questions: Should the ‘private lives’ of public figures be the objects of scrutiny? Should workplaces be places where one might reasonably pursue sexual conduct?
The historic Apology to the Stolen Generations was a potentially transformative step towards the righting of egregious wrongs. But were there dynamics at play that conspired to undermine its moral force?
In our current media-saturated age, content has become incidental to the real story, which is the entertainment-value of the political spectacle itself. Have politics and mass culture become too inextricably entwined to imagine one without the other?
As the intensity of the Australia Day protests has grown, so too has the push-back from those who want to keep 26 January as a day of particular patriotic sentiment. But can such counter-arguments be morally justified?