Article
Attention
Character
Culture
Film & TV
4 min read

Traitors holds a mirror up to this obsession of ours

The attitude that is eroding empathy.
The cast and presenter of a competition TV programme assembled in a montage.
BBC.

“So you’re basically calling me Harold Shipman or something?” 

2025 may have barely begun but BBC One’s The Traitors has already offered a strong contender for TV moment of the year. 

If you’re not familiar with the show – and if you aren’t, where have you been? – a group of strangers head off to a castle in Scotland to earn money through a series of challenges while show host Claudia Winkleman smoulders at the camera. Meanwhile, some competitors are designated ‘Traitors’ and can steal the money at the end of the competition, while the rest – the ‘Faithfuls’ – must unmask the ‘Traitors’, banishing one person each day. In return, the Traitors can ‘murder’ one Faithful a night. 

It's stupid and ridiculous and melodramatic. I love it.  

Something that has struck me this series is the inability of contestants to imagine that people might behave differently to them. Early on, Dr. Kas “Definitely-Not-Harold-Shipman” Ahmed raises a toast to a ‘murdered’ Faithful. “That’s sketchy,” everyone immediately thinks. “I wouldn’t have done that, and I’m a Faithful, so Kas MUST BE A TRAITOR!”  

The group votes to banish him shortly afterwards.  

The certainty with which contestants decide someone is a Traitor based on the most minute and innocuous details is incredible. Oooh, Glenda just coughed at an inopportune moment. Obviously a Traitor. Look at Keith taking the stairs two at a time. It’s like he wants to be caught! 

The ‘Faithfuls’ seem completely unable to imagine people might be different from them. That they might think differently, or act differently. There is, in other words, a complete lack of empathy.  

As the always-absolutely-right-about-everything Brené Brown tells us, sympathy is recognising someone else’s perspective. But empathy is feeling with someone; it is sharing that perspective. And it’s empathy that’s needed for human connection. And it’s empathy that is missing on The Traitors. 

All of this ultimately reminds me of the work of Canadian philosopher Charles Taylor. Taylor is arguably the most influential living philosopher. Much of his work – especially in books like Sources of the Self, and A Secular Age – is concerned with explaining modern western societies, their characteristics, and where those characteristics emerge from.  

Taylor claims that these societies have stopped privileging ‘exteriority’ and have started privileging ‘interiority’ instead. 

What on earth does that mean? 

In 1637, René Descartes says “I think, therefore I am,” and western philosophy never recovers. Descartes is looking for a foundation, a starting point from which he can make sense of himself and the world around him. But this is not easy. What’s to say he’s not hallucinating, or being deceived by a demon, so that the world around him isn’t as it seems? 

What’s the one thing he can be sure of? That he thinks!  

The fact he’s even thinking and doubting his senses tells Descartes that he is someone or something who exists and thinks. That sounds obvious, but it gives Descartes the foundation from which he can make sense of reality.  

As a result of Descartes’ philosophy, we imagine that our very ‘selves’ are located entirely ‘within us’ somehow, with the rest of reality found ‘outside’ ourselves. This is a ‘gap’ of sorts, between us and the world, while the interior self becomes the place where the meaning of our existence is discovered and understood. 

Modern life, Taylor says, therefore instils in us a sense of detachment from everyone and everything else. I have my interior world, you have yours. I can never truly know you, and you can never truly know me.  

I could be the next Harold Shipman for all you know.  

But it wasn’t always like this, Taylor argues. Modernity’s preoccupation with the inner self was preceded by a more outside-centred view of the world.  

In this outside-centred worldview, I and the people around me aren’t simply unknowable black holes of interiority. Instead, we are both parts of a broader created realm. And, by virtue of us both being creatures located within something bigger than either of ourselves, this outside-centred view of the world becomes a point of commonality from which we can get to know each other. 

Shared humility leads to connection, in other words.  

All of this, I think, goes some way to explaining why I’m watching a seemingly lovely doctor having a quasi-breakdown over being misconstrued as a serial killer. The Traitors shows how obsessed we have become with our own interiority. We are inward-looking creatures now. As such, we are often slow to recognise the ways in which our shared place within creation only unites us. 

While a little introspection and self-reflection is vital for healthy human flourishing, out-and-out navel-gazing only hinders our ability to connect with those around us. With a little help from Charles Taylor, The Traitors reminds me to get out of my own head and to see beyond myself. To look at the world around me, and to see the people with whom I share it.  

To see them with empathy, not as unknowable voids of interiority, but as fellow creatures walking a shared journey. 

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Article
Character
Culture
Film & TV
Purpose
6 min read

Tom Cruise’s Ethan Hunt offers a blueprint for life

The latest in the Mission:Impossible franchise dares to ask some surprisingly existential questions

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

Tom Cruise runs.
What happens we he stops running?

When it comes to action movies, most of us aren’t looking for philosophical musings as much as a dose of adrenaline-fuelled escapist entertainment. Few franchises understand this better than  Mission: Impossible, which has consistently delivered on that front—train wrecks, car chases, gun battles, bomb blasts, submarine fights, knife fights, fist fights, dog fights, and, of course, running. Lots of running. 

The latest blockbuster in the franchise, Mission: Impossible – The Final Reckoning — which Tom Cruise has suggested may be his last outing as Ethan Hunt — is no exception. But alongside its brilliantly choreographed action scenes, the film also dares to ask some surprisingly existential questions. 

Who wants to live forever? 

Tom Cruise has achieved legendary status not just for his acting, but for his relentless dedication to performing the most technically demanding stunts in cinema history. Over the years, he’s scaled the Burj Khalifa, clung to the side of a plane during take-off, parachuted from 25,000 feet, flown helicopters through perilous terrain, and held his breath underwater for more than six minutes—without a stunt double in sight. 

Now 62, Cruise would be forgiven for taking it easier. Instead, after performing in what one director has called the most ambitious stunt in cinematic history: launching a motorcycle off a cliff, a mid-air dismount, followed by a parachute drop in the previous movie, Cruise has upped the ante again by engaging in an aerial battle atop a biplane flying at 10,000 feet. This involved climbing onto the wing of a moving aircraft travelling at 145 mph enduring hurricane-force winds, while the pilot performed manoeuvres designed to dislodge him. 

Cruise has become something of a cultural symbol of immortality. His character, Ethan Hunt, continually evades death, rarely stopping to mourn the losses of others—even those closest to him. But this film feels different. It asks how long someone—real or fictional—can continue to outrun death. 

Watching Hunt - and Cruise - cheat death time and again may be entertaining, but it also taps into something deeper. A recent COMRES survey revealed that the top four human fears are all death-related: dying in pain (83 per cent), dying alone (67 per cent), being told they’re dying (62 per cent), and dying in hospital (59 per cent). Final Reckoning doesn't just distract us from these fears—it subtly forces us to confront them. No matter how fast, fit, or famous we are, none of us gets out alive. 

What is life really about? 

Because the line between Ethan Hunt and Tom Cruise is now so thin, Dead Reckoning plays almost like a eulogy to both. The film opens with a message of thanks from the President of the United States: 

“Good evening, Ethan. This is your President. Since you won't reply to anyone else, I thought I'd reach out directly. First, I want to thank you for a lifetime of devoted and unrelenting service… Every risk you've taken, every comrade you've lost, every personal sacrifice you’ve made, has brought this world another sunrise.” 

The sentiment feels a little self-indulgent. The camera rarely leaves Cruise, and nearly everything and everyone else feels like a garnish to his character. He gets the best lines, the best cars, the best love interests, the best scenes. At times, Dead Reckoning feels a little like Mamma Mia! — a loose thread of a plot connecting a series of spectacular set-pieces rather than musical numbers. 

Still, as the franchise nears its end, it’s bittersweet to say goodbye to a character who’s become part of global popular culture. And it prompts a deeper question: If we can’t look back on our lives and say we gave the world another sunrise, what does make a life well-lived—for those of us who don’t defuse nuclear bombs before breakfast? What have we personally sacrificed for the greater good?  

Who Is expendable? 

With a body count hovering around 500, the Mission:Impossible series has never shied away from collateral damage. Ethan Hunt has always been portrayed as someone willing to expense the few to save the many. 

But The Final Reckoning confronts that idea. It reintroduces William Donloe, a minor character from the original 1996 film, who was the CIA analyst that got reassigned to a remote outpost in the Bering Sea after Hunt famously infiltrated his high-security vault - in that iconic scene where Cruise is suspended from the ceiling, inches above a pressure-sensitive floor, and drops his commando knife, point-first, into the desk. Now, decades later, Hunt seeks him out to apologise. 

Surprisingly, Donloe responds with grace. He says the reassignment was the best thing that ever happened to him: it led him to meet the love of his life. Though he had lost everything in a house fire caused by Hunt’s team, he had managed to salvage the commando knife from the original vault heist and gives it back to Hunt as a token of his appreciation. 

This could have been a moment of genuine reflection for Hunt—a chance to reckon with the unintended consequences of his actions. Instead, it serves to reinforce the idea that even Hunt’s mistakes are somehow for the best. Hunt is presented as almost messianic—an infallible saviour whose instincts are always right. 

But this portrayal contrasts sharply with the biblical Messiah, who taught that no one is expendable. In Jesus’ teaching, every life matters, enemies are to be loved, and compassion is both the means and the end. The ends never justify the means. Love is the mission. 

Who Is my neighbour? 

One of the deeper themes of the film is the tension between loyalty to those closest to us and responsibility to the wider world. Hunt’s enemies consistently try to exploit his love for friends and family, exposing it as a vulnerability. On a number of occasions, the villains kidnap or threaten someone close to Hunt in order to manipulate him. He is faced with the dilemma - to save the one he loves, or to save everyone else? 

At one point, a character offers this reflection: 

“We all share the same fate—the same future. The sum of our infinite choices. One such future is built on kindness, trust, and mutual understanding, should we choose to accept it. Driving without question toward a light we cannot see. Not just for those we hold close, but for those we’ll never meet.” 

It’s a powerful line—one that challenges narrow tribalism in favour of a universal compassion. In recent years, some have tried to co-opt Christian ethics in support of nationalism, prioritising loyalty to family, faith, and country above all else. But this film’s ethos cuts across that narrative. 

In an age of toxic patriotism and growing division, it’s striking that an international superspy like Ethan Hunt seems to offer a profoundly global vision: act not only for those we love, but for the good of the whole world—even at great personal cost. 

Hunt’s worldview echoes a deeply biblical theology: every person has worth, and we’re called to love our neighbour—including those who don’t speak our language or share our culture. The franchise promotes a genuine Christian ethic of sacrificial love. And why not? At the heart of Christianity is the story of a God who sent His Son on a seemingly impossible mission to save the world. 

It’s hard to miss the moral and theological framework that underpins Final Reckoning. It is, perhaps, this foundation that makes Ethan Hunt’s character not only thrilling but deeply human. Amid the explosions, stunts, and spectacle, Mission: Impossible makes us think, and subtly reminds us that the greatest mission of all might be love. 

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