Duplicity Writ Large: A Response to The Silence of Sodom

Abstract

Mark D. Jordan's marvellous work reveals the deep layered lies of the Roman Catholic Church. This essay explores the Catholic gay structures of duplicity, the economics of ecclesial injustice and the implications of Professor Jordan's analysis for women. It is an appreciative view that invites further critical reflection on the misogynist dimensions of kyriarchal Catholicism and the gay male welfare system called Catholic theological education.     

论中医药知识产权犯罪的刑、事控制

知识经济时代的来临要求世界各国加强对知识产权的法律保护。但由于我国现行刑法中有关知识产权犯罪的规定还存在着一定的纰漏,不利于对于侵犯中医药知识产权犯罪的刑事惩治。因此在理论上对我国中医药知识产权犯罪刑事控制的现状进行检讨与反思,并适时对知识产权犯罪的刑事立法进行完善是完全必要的。     

Assisted death and martyrdom.

Against the backdrop of ancient, mediaeval and modern Catholic teaching prohibiting killing (the rule against killing), the question of assisted suicide and euthanasia is examined. In the past the Church has modified its initial repugnance for killing by developing specific guidelines for permitting killing under strict conditions. This took place with respect to capital punishment and a just war, for example. One wonders why in the least objectionable instance, when a person is already dying, suffering, and repeatedly requesting assistance in dying, there is still such widespread condemnation of assisted suicide and euthanasia. In a Gedankexperiment, I suggest that certain stories of martyrdom in the history of the Christian Church shed some light on the role of taking one's life, or putting one's life in danger out of love. I further suggest that requesting assisted suicide and/or euthanasia from the motive of love of one's family or care givers might possibly qualify as one instance of justifiable euthanasia, although I acknowledge that the Church will not be making changes in its stance any time soon.     

A user’s guide to the evolutionary argument against naturalism

Alvin Plantinga has famously argued that metaphysical naturalism is self-defeating, and cannot be rationally accepted. I distinguish between two different ways of understanding this argument, which I call the "probabilistic inference conception", and the "process characteristic conception". I argue that the former is what critics of the argument usually presuppose, whereas most critical responses fail when one assumes the latter conception. To illustrate this, I examine three standard objections to Plantinga's evolutionary argument against naturalism: the Perspiration Objection, the Tu Quoque Objection, and the "Why Can't the Naturalist Just Add a Little Something?" Objection. I show that Plantinga's own responses to these objections fail, and propose counterexamples to his first two principles of defeat. I then go on to construct more adequate responses to these objections, using the distinctions I develop in the first part of the paper.     

Searching for the Roots of the Circumstantial Ad Hominem

This paper looks into the known evidence on the origins of the type of argument called the circumstantial ad hominemargument in modern logic textbooks, and introduces some new evidence. This new evidence comes primarily from recent historical work by Jaap Mansfeld and Jonathan Barnes citing many cases where philosophers in the ancient world were attacked on the grounds that their personal actions failed to be consistent with their philosophical teachings. On the total body of evidence, two hypotheses about the roots of the circumstantial ad hominem are considered. One is that it came from Aristotle through Locke. The other is that it may have had separate roots in these ancient philosophical writings that criticized philosophers for not practicing what they preached.     

Talking About a Gracious God: Speaking of God out of Experience

Talking about a gracious God in a meaningful way calls for a recognition of one's experience. Discovering a gracious God changed Luther's way of doing theology, and demonstrates how Luther's theology was shaped by his experience. Feminist theologians have made a conscious appeal to women's experience, particularly their experience of violence within a patriarchal social structure. This particular experience has to shape how we talk about a gracious God to victims/survivors of violence against women.     

Solus Christus within Empire: Christology in the Face of Violence against Women

When seen as the theocentric political confession it is, the confession “only Christ” is possible and meaningful for victim/survivors of violence against women. To confess only Christ undoes what is “required” in an empire of violence against women and is the recognition that Jesus Christ embraces our bodies, all of them. Moreover, this confession changes the body's response—individual and communal—to violence in an empire of violence against women.