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Templeton Project: Apology in the New Testament III

Back in October 2015 I wrote about the inauguration of the Abington Templeton Foundation (see here).  The project is now underway (see here) and I will be posting our writing here.

Check out the latest piece entitled “Apology in the New Testament III.”

See also:

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The previous article ended with a quotation from First Peter.  “Now who is there to harm you if you are zealous for what is good?  But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts regard Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you, yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame, For it is better to suffer for doing good, if that should be God’s will, than for doing evil.”  (I Peter 3: 13-17 ESV)

Let’s summarize the letter of which this extended passage is a part.  Peter writes to the “elect exiles in the dispersion,” a specific reference to Christians’ living in several Roman provinces of what is today the country of Turkey.  By God’s mercy in the resurrection of Jesus Christ, we are “born again to a living hope,” fulfilled in end time salvation. Though the recipients have been through various trials, they are to rejoice in their salvation.  Persecution is always a possibility and may have been experienced by the recipients of the letter..

Peter calls on Christians in their exile, not to be conformed to the passions, but to be holy as God is holy.  The exiles are to remember that they were redeemed by the precious blood of Christ.  The apostle continues with admonition to put away deceit, hypocrisy, envy, and slander and yearn for the “pure spiritual milk.”

Peter reminds the exiles that they are a spiritual house, a royal priesthood, a chosen race, a holy nation that “proclaim the excellencies” of God who called them out of darkness into his light.  They are to avoid the passions of the flesh.  Among the Gentiles they are to be honorable in their conduct.  Though non-believers speak of them as evildoers, the result will be that on the day of God’s visitation, they will glorify God.

Peter continues by exhorting them to submit to human authority, respecting the emperor and the governors sent by him.  Their doing good will silence foolish people.  It is of no benefit to be punished for doing evil and endure, rather it is good in God’s sight to endure for suffering for the good.

Christ is the example of suffering for Christians to follow.  He suffered, though He committed no sin, on the cross so that we may “die to sin and live to righteousness.”

Peter continues with a section on the proper conduct of husbands and wives and servants, followed by an admonition to the churches to “unity of mind, sympathy, brotherly love, a tender heart, and a humble mind.” The exiles are not to respond to evil with evil but respond with blessing.   After some relevant quotes from the Old Testament, Peter writes the words that were quoted at the beginning of this article.  In our defense of the faith, Christians are to be gentle and respectful.

It is better to suffer for good than evil.  Christ suffered for sins, the righteous for the unrighteous.

Christians are to live for the will of God, not for evil passions.  The end is approaching for which we are to prepare.  He exhorts the recipients of the letter to live self-controlled lives and love one another in the the community.

Peter returns to the theme of the trial of the exiles.   They are not to be surprised that trials are happening.  They should rejoice in the sharing of Christ’s sufferings as they will rejoice when Christ returns and are to glorify God in their suffering.  Judgment begins in the household of God and then among those who do not believe the Gospel.  The elders are instucted on how to lead the flock and the young are reminded of their proper duty.

The exiles suffer now but will inherit the eternal glory of Christ.  Finally the apostle calls the exiles to stand firm in their belief.

Chrisitans are to suffer for the good, never for the evil.  Our conduct is to be good as a witness to others.  This includes a respectful and gentle way of speaking and conducting themselves with those who ask for an account of their  faith.  The appropriate way to present a defense of the faith is very important as is its content.

What can we learn from theis text?

1. The Christian community consists of elect exiles in this world and also is a holy nation and royal priesthood. Christians are elect exiles, because of God’s choosing us as His people in a world hostile to the Gospel.  Our true home is heaven, an imperishable inheritance.

2.  The churches and the people in them have gone through and will continue to go through various trials, not because we are evildoers, but because of doing good.  Persecution is always a possibility for Christians.

3.  We are not to conform to the passions, but remember that we are a holy nation.  Our lives should be one of self-control.

4.  Christ, who suffered for our salvation, is the model for our own suffering.

5.  To respond to others with an apology, or defense, is a witness to Christ.

6.  Our defense should be with gentleness and respect, no matter how the challenger behaves.

7.  We are to rejoice in our trials.

(All quotations from the Bible are from the English Standard Version)

Michael G. Tavella

March 18, 2019

The Day of Saint Cyril of Jerusalem, 386

Custody of Nonbiological Children—Burden and Proof Issues

In the matter of R.L. v. M.A., Case No.: 2740 EDA 2018, the Pennsylvania Superior Court delved into the leading edge of family law when it ruled upon whether an individual in a same-sex relationship can be awarded custody of a child with whom she has no biological relationship.

In R.L., the appellant, M.A., entered into a romantic relationship with R.L. (appellee) in 2012. During the relationship, the parties decided to impregnate the appellant via artificial insemination using sperm from the appellee’s brother.

The couple proceeded to prepare for the birth of the child by setting up the baby’s room and purchasing typical baby supplies. R.L. was present for the baby’s birth, chose the baby’s first name, and gave the baby her own surname. Not long after the child was born, the couple broke up.

Instead of litigating, the parties entered into an informal agreement for the custody of the child. The child lived primarily with the appellant and spent every other weekend with the appellee. This arrangement lasted until 2014 when the parties informally elected to equally share custody of the child. This 50/50 arrangement lasted nearly four years until R.L. called the daycare center where the appellant worked and which the child attended. R.L. complained that the appellant was having too much contact with the child while in daycare and even inappropriately (in her opinion) removed the child from the daycare premises.

In response to the above-mentioned telephone call, the appellant unilaterally discontinued their customary 50/50 arrangement, which led to R.L. filing a complaint for custody of the child. R.L. was granted in loco parentis over the child fairly quickly, which conferred R.L. standing to have custody of the child. The matter went to trial and the trial court entered an order granting each party equal custody, alternating on a weekly basis; the appellant appealed this order to Superior Court.

On appeal, the appellant argued that the appellee did not meet the burden of clear and convincing evidence that a nonparent should have custody equal to a parent, and that the court erred in weighing the evidence presented.

In support of her argument that appellee did not meet her burden of proof, the appellant argued that 23 Pa.C.S. Section 5327 requires a trial court to apply a presumption in favor of parents over nonparents, and, as a “nonparent,” the appellant did not meet her burden to overcome the presumption in favor of the appellee. The appellant also argued that the trial court erred in considering the parties’ informal shared custody arrangement when rending its decision.

In making its ruling, the Superior Court acknowledged that “even before the proceedings start, the evidentiary scale is tipped, and tipped hard, to the biological parents’ side.” In saying that, the Superior Court also recognized that this principle does “not preclude an award of custody to the nonparent.”

Additionally, the court made it clear that the “best interests” standard is still the touchstone when entering a child custody order. Furthermore, once someone is granted in loco parentis, she need not demonstrate that the other party is unfit, but rather merely demonstrate that it is in the best interests of the child (as proven by clear and convincing evidence) to be with the nonparent party.

The Superior Court ruled that the appellant did meet her burden of clear and convincing evidence, specifically by demonstrating that the parties lived out an agreed shared custody arrangement for a number of years, indeed most of the child’s life, and only discontinued that arrangement due to the appellee being upset over the appellant’s telephone call to the daycare center, as opposed to anything directly related to custody.

The Superior Court also indicated that the appellant’s interpretation of the law is incorrect. Namely, while the scales do tip heavily toward a parent over a nonparent, there is a distinction as to whether that nonparent is seeking shared, as opposed to primary, custody. As she was only seeking shared custody, the appellant only had the burden of clear and convincing evidence to bring the scales even with the appellee. Only if the appellant were seeking primary custody would she have to tip the scales hard toward herself under the burden of clear and convincing evidence.

Ultimately, a nonparent seeking shared custody of a child has to have standing and demonstrate by clear and convincing evidence that such a custody arrangement is in the best interest of a child.

This article was originally published in The Legal Intelligencer on June 27, 2019 and can be found here.

Templeton Project: Apology in the New Testament II

Back in October 2015 I wrote about the inauguration of the Abington Templeton Foundation (see here).  The project is now underway (see here) and I will be posting our writing here.

Check out the latest piece entitled “Apology in the New Testament II.”

See also:

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The word, defense or apology, is found twice at the beginning of Paul’s letter to the Philippians. The letter starts out with mention of sender and recipients, followed by a greeting.  Paul continues by giving thanks for the Philippian Christian community. He speaks of his defense and confirmation of the Gospel in partnership with the Philippians.  Paul is in prison when he writes this letter. A little bit later in the thanksgiving, Paul mentions that his imprisonment has served to advance the Word.  Furthermore, the Philippians have become bolder to share the Word as result of Paul’s situation and example.  He emphasizes that he finds himself in prison for the purpose of defending the Gospel.

The defense of the Gospel involves its proclamation so that others may believe.  To defend the Gospel is to witness to Christ.  When Christians are witnessing, they are proclaiming Christ so that people may believe.  To defend the Gospel is not a defensive measure in response to hostility, though hostility may be the case, but is an opportunity to share its power and truth boldly and humbly.  An apology is not an “I’m sorry,” the primary use of the word in English, but is a “Let me tell you about Jesus Christ and why He is the truth.”  Challenges to this witness will require answering questions and clearing up misunderstandings.  The Christian response should be respectful of the antagonist, rather than coarse, crass, and caustic.  The disciple is called to conduct oneself courteously both  in word and action without a deference that compromises the sharing of God’s powerful Word. Saint Peter puts itwell:  “Now who is there to harm you if you are zealous for what is good?  But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense (mine) to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect,  having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. For it is better to suffer for doing good, if that should be God’s will, than for doing evil.  For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit.” ( I Peter 3: 14-17 ESV)

Michael G. Tavella

Templeton Project: The Biblical Foundation–Apology

Back in October 2015 I wrote about the inauguration of the Abington Templeton Foundation (see here).  The project is now underway (see here) and I will be posting our writing here.

Check out the latest piece entitled “The Biblical Foundation – Apology.”

See also:

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In English the word apology most often means an expression of regret or sorrow for one’s lapse in behavior in word or action; but, it can also be used according to its meaning in ancient Greek, which is a defense of a point of view, opinion, idea, philosophy, religious belief, etc. In the New Testament the word is used in this latter sense in both its nominal and verbal forms.

Apology is used most often in Luke-Acts and Paul.  The verbal form appears two times in Luke, six times in the Book of Acts, and once in Romans and 2 Corinthians.  In Luke 12: 11 Jesus counsels the disciples, “And when they bring you before synagogues and the rulers and the authorities, do not be anxious about how you defend yourself or what you should say, for the Holy Spirit will teach you in that very hour what you ought to say.” (Luke 12: 11-12 ESV) The parallel passage in Matthew does not utilize the verb apologeomai, defend oneself, as does Luke.  The same is true when comparing Luke 21: 14 with parallels in Matthew and Mark.  Here again, only Luke employs the verbal form of apology while Matthew and Mark use a verb meaning to speak.

Luke 12: 11 pertains to the witness of the disciples at a time of persecution.  The Greek verb, apologeomai, in the English Standard Version of Luke 21: 14 is translated “to answer.”  The whole verse reads, “Settle it therefore in your minds not to meditate beforehand how to answer, for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict.”  (Luke 21: 14 ESV) In persecution the disciple has the opportnity to witness to the Gospel.  Both passages in Luke where apologeomai is used refer to persecution and martyrdom of Jesus’ disciples. The meaning in both contexts is the same.  The Christian replies to the charges of the opponent and, at the same time, testifies to the Gospel of Christ.

In Acts the verb is used six times.  Paul makes his defense before Felix in Acts 24; before Festus in Acs 25; and before Agrippa in Acs 26.

Luke does not use the noun apologia but Acts, written by Luke, does.  In Acts the word is used two times toward the end of the book, as is the case with the verbs.  The word refers to Paul’s defense of his ministry in public.  In Acts 22 Paul must defend himself against the Jews’ false accusation that he was teaching against the Law and bringing Gentiles into the Temple. In Acts 25 Paul makes his case before Festus, Agrippa, and Bernice.

In Acts 22 Paul gives an account of his conversion. Paul’s defense also served as opportunities to witness to Christ.  He insisted that he was not preaching against His people, the Law, or the government.  In Acts 26 Paul gives yet another account of his conversion.

Both verb and noun refer to Paul’s defense in various contexts that were of a juridical nature.  He defends himself against false charges, gives account of his conversion, and witnesses to Christ.  The crowd opposed to the Apostle interpreted his defense with loud threats aginst his person.  The government officials listem more sympathetically.

The next article will consider Paul’s use of apology in Philippians and then in I Peter, its only use outside of Luke-Acts and the Pauline correspondence.

Templeton Project: Grounds for the Project

Back in October 2015 I wrote about the inauguration of the Abington Templeton Foundation (see here).  The project is now underway and I will be posting our writing here.

Check out the latest piece entitled “Grounds for the Project.”

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The environment in America for debate on controversial subjects is replete with incivility, exemplified by politicians and news media. As a result, greater understanding on important matters has been lost in the turmoil.  No less has dialogue concerning topics of religion, especially those pertaining to Christianity, been caught in a Charybdis that inevitably leads to the disappearance and destruction of an environment in which the hearers could learn more about the subject at hand and the issues at stake.

This project, funded by the John Templeton Foundation, seeks to promote greater understanding and civility among Christians and atheists as they dialogue on matters pertaining to the Christian faith. The blog and response will test our ability to foster mutual respect on a subject that delves deeply into what is most important to human beings, the meaning of our lives in this world. It is not assumed that this is the first attempt to do this. But, it is a fresh undertaking that may or may not result in new insights.  If it fails in this,  it is hoped that it will at least provide a forum for the respectful exchange of views.  A small guide book for those in dialogue or seeking it will be produced as a result of this blog. Its primary purpose is to advise Christians.  But, atheists intent on positive dialogue will hopefully find it beneficial.

The Scriptural basis for this endeavor is found in I Peter:  “Now who is there to harm you if you are zealous for what is good?  But even if you should suffer for righteousness’ sake, you will be blessed.  Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. For it is better to suffer for doing good, if that should be God’s will, than for doing evil.” (I Peter 3: 13-17 ESV)

Here are the specific goals of the project, susceptible to revision.

We will endeavor

1. to foster greater civility and understanding on matters pertaining to the Christian faith and atheism.

2. to avoid contempt and, at all times, to show respect for one another.

3. to acknowledge our lapses of civility and to pledge to do better.

4. to reduce misunderstandings that come from lack of knowledge of the subjects of religion and atheism and to clarify what participants believe.

5. to commit to research on matters we know little about.

6. to explore religious and non-religious views of the world.

7. to emphasize the importance of accurate historical, scientific (natural science), philosophical and theological knowledge.

8. to commit ourselves to promoting understanding and civility among friends and family.

9.  to witness to the Gospel of Jesus Christ.

A committee has been formed to develop the resources to meet the above goals.  You will be hearing from them on this blog.

By: The Rev. Dr. Michael G. Tavella

NBI SEMINAR MATERIALS: Human Resource Law From A to Z: Unemployment Compensation

I  had the great opportunity to lead (perhaps “teach”) a continuing legal education seminar hosted by the National Business Institute.  The subject was “Human Resource Law From A to Z” and I had opportunity to speak on Unemployment Compensation.  I was joined by other capable attorneys who each had their own topics to present.

Although NBI published the materials, I retain the ownership of the portions I wrote, which I will post here in this blog.

Linked below are all the materials I wrote for this seminar.

Thanks!

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Kanye and Collins: Shredded by Intersectionality

Every now and again I come across a fantastic article the warrants posting here; I recently came across one in Splice Today by my old philosophy professor Dr. Crispin Sartwell from back in my Penn State days which, I thought, was pretty insightful. Be edified.

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A lot of people who assert that Kanye West has gone mad are also angry at him, which lands him in the worst of all possible worlds: held not to be responsible for his actions by the very same people who are blaming him. I’ve been there, brother. But Kanye is being ripped apart by forces larger than insomnia. He’s like the Jesus of intersectionality, crucified for our sins on the cross of fallacious reasoning. The problem isn’t that Kanye makes no sense—though he doesn’t—it’s that everyone talking about Kanye make no sense either. The Sufferings of Kanye have been sent to us as a message from God: if you don’t generate a coherent way of thinking about race, gender, and politics, I’m going to come over and smack you.

Sen. Susan Collins has been tacked to the same wretched cross, which defines a four-box grid: male, female, minority, white. That’s the menu from which we each get to pick who we are, because it’s as many identities as political consultants can keep in their heads simultaneously.

People find a lot of ways to say “race traitor” and “gender traitor” without saying it, and now Kanye knows what it feels like to be a wigger in the whitebread suburbs, and Collins what it’s like to be a drag queen. But though Kanye betrayed his politically-unanimous race—because Donald Trump is a racist—he kept faith with his politically-unanimous gender, because Trump’s also a sexist. The people most outraged by Kanye are also those (Michael Eric Dyson, for example) who believe that a progressive future is demographically inevitable, because of a growing coalition of women and minorities. But that inspiring coalition includes one half of Kanye West (and for that matter one half of Dyson and Collins) and excludes the other.

The American political spectrum is largely collapsing into demographics: it’s not defined by what you believe, but skin-tone and gonads, and both sides are engaged in internal gender cleansing. This is one of the things you identitarians had better talk about when you talk about “intersectionality”: people like Kanye and Collins—black men and white women—have intersectional identities alright, identities that land different bits of themselves on different sides of the political spectrum. No wonder they seem a bit bewildered.

On this way of thinking, the inmost identity of each of us is a simple matrix of group memberships. But only half of Kanye’s identity is invited to the progressive party. The minority member should be piping up while the man quiets down and listens to the people he’s oppressed. That’s how you get the Kanye we saw in the Oval, or the Collins we saw address the Senate: several people at once or no one at all. Identity politics as currently conceived confronts us all with a fateful question: is Kanye blacker than he is male, or more male than he is black? Perhaps some sort of DNA test could help with this?

What’s remarkable is that Kanye is conscious of this, and he explains his own support for Trump directly as a matter of gender.

West: “You know, they tried to scare me to not wear this hat—my own friends. But this hat, it gives me—it gives me power, in a way. You know, my dad and my mom separated, so I didn’t have a lot of male energy in my home. And also, I’m married to a family that—(laughs)—you know, not a lot of male energy going on. It’s beautiful, though. But there’s times where, you know, there’s something about—you know, I love Hillary. I love everyone, right? But the campaign ‘I’m with her’ just didn’t make me feel, as a guy, that didn’t get to see my dad all the time—like a guy that could play catch with his son. It was something about when I put this hat on, it made me feel like Superman. You made a Superman. That was my—that’s my favorite superhero. And you made a Superman cape.”

Then on to the “hero’s journey” and “dragon energy”: straight out of the “men’s movement” circa 1986.

The gender gap right now is running at an all-time high of around 30 percent. It’s going to be something when we have pure gender parties, or straight-up politics of the playground: boys against girls. But then, if the same party that represents all the men also represents all the white people, and the same party that represents all the women represents all the members of racial minority groups, what are Kanye or Collins to do?

Our politics appears to be breaking down into two race/gender coalitions, which is a remarkable development, among other things, for how disgusting it is. But the good part is that the politics it describes is impossible, because it not only separates us from one another, but separates many of us from ourselves. It’s evil, but it’s also silly, so I suppose we just have to watch it play out.

I’d expect no wave in the midterm elections; if you ran a computer model on this incoherent way of understanding the electorate, it would show a stalemate in perpetuity. The greater the proportion of minorities, of course, the greater the proportion of minority men, who may well respond to dragon energy and hero’s journeys. More women in the Senate may well mean more white women in the Senate.

So while we may bemoan the incoherence of identity politics as it emerges from both sides now, we can celebrate that incoherence too, for even if identity politics wins, it loses.

This article can be found here.

 

What an Audacious Hoax Reveals About Academia

Over the past 12 months, three scholars—James Lindsay, Helen Pluckrose, and Peter Boghossian—wrote 20 fake papers using fashionable jargon to argue for ridiculous conclusions, and tried to get them placed in high-profile journals in fields including gender studies, queer studies, and fat studies. Their success rate was remarkable: By the time they took their experiment public late on Tuesday, seven of their articles had been accepted for publication by ostensibly serious peer-reviewed journals. Seven more were still going through various stages of the review process. Only six had been rejected.

In the late 1990s, Alan Sokal, a professor of physics at New York University, began a soon-to-be-infamous article by setting out some of his core beliefs:

that there exists an external world, whose properties are independent of any individual human being and indeed of humanity as a whole; that these properties are encoded in “eternal” physical laws; and that human beings can obtain reliable, albeit imperfect and tentative, knowledge of these laws by hewing to the “objective” procedures and epistemological strictures prescribed by the (so-called) scientific method.

Sokal went on to “disprove” his credo in fashionable jargon. “Feminist and poststructuralist critiques have demystified the substantive content of mainstream Western scientific practice, revealing the ideology of domination concealed behind the façade of ‘objectivity,’” he claimed. “It has thus become increasingly apparent that physical ‘reality,’ no less than social ‘reality,’ is at bottom a social and linguistic construct.”

Next, Sokal sent off this jabber to Social Text, a peer-reviewed academic journal that was, at the time, a leading intellectual forum for famous scholars including Edward Said, Oskar Negt, Nancy Fraser, Étienne Balibar, and Jacques Rancière. It was published.In the eyes of his supporters, what came to be known as the Sokal Hoax seemed to prove the most damning charges that critics of postmodernism had long leveled against it. Postmodern discourse is so meaningless, they claimed, that not even “experts” can distinguish between people who make sincere claims and those who compose deliberate gibberish.

In the months after Sokal went public, Social Text was much ridiculed. But its influence—and that of the larger “deconstructivist” mode of inquiry it propagated—continued to grow. Indeed, many academic departments that devote themselves to the study of particular ethnic, religious, and sexual groups are deeply inflected by some of Social Text’s core beliefs, including the radical subjectivity of knowledge.

That’s why Lindsay, Pluckrose, and Boghossian set out to rerun the original hoax, only on a much larger scale. Call it Sokal Squared.

Generally speaking, the journals that fell for Sokal Squared publish respected scholars from respected programs. For example, Gender, Place and Culture, which accepted one of the hoax papers, has in the past months published work from professors at UCLA, Temple, Penn State, Trinity College Dublin, the University of Manchester, and Berlin’s Humboldt University, among many others.

The sheer craziness of the papers the authors concocted makes this fact all the more shocking. One of their papers reads like a straightforward riff on the Sokal Hoax. Dismissing “western astronomy” as sexist and imperialist, it makes a case for physics departments to study feminist astrology—or practice interpretative dance—instead:

Other means superior to the natural sciences exist to extract alternative knowledges about stars and enriching astronomy, including ethnography and other social science methodologies, careful examination of the intersection of extant astrologies from around the globe, incorporation of mythological narratives and modern feminist analysis of them, feminist interpretative dance (especially with regard to the movements of the stars and their astrological significance), and direct application of feminist and postcolonial discourses concerning alternative knowledges and cultural narratives.

The paper that was published in Gender, Place and Culture seems downright silly. “Human Reaction to Rape Culture and Queer Performativity at Urban Dog Parks in Portland, Oregon” claims to be based on in situ observation of canine rape culture in a Portland dog park. “Do dogs suffer oppression based upon (perceived) gender?” the paper asks.

By drawing upon empirical studies of psychological harms of objectification, especially through depersonalization, and exploring severel veins of theoretical literature on nonphysical forms of sexual violence, this articles seeks to situate non-concensual male autoerotic fantasizing about women as a form of metasexual violence that depersonalizes her, injures her being on an affective level, contributes to consequent harms of objectification and rape culture, and can appropriate her identity for the purpose of male sexual gratification.

Sokal Squared doesn’t just expose the low standards of the journals that publish this kind of dreck, though. It also demonstrates the extent to which many of them are willing to license discrimination if it serves ostensibly progressive goals. This tendency becomes most evident in an article that advocates extreme measures to redress the “privilege” of white students. Exhorting college professors to enact forms of “experiential reparations,” the paper suggests telling privileged students to stay silent, or even binding them to the floor in chains. If students protest, educators are told to

take considerable care not to validate privilege, sympathize with, or reinforce it and in so doing, recenter the needs of privileged groups at the expense of marginalized ones. The reactionary verbal protestations of those who oppose the progressive stack are verbal behaviors and defensive mechanisms that mask the fragility inherent to those inculcated in privilege.

Like just about everything else in this depressing national moment, Sokal Squared is already being used as ammunition in the great American culture war. Many conservatives who are deeply hostile to the science of climate change, and who dismiss out of hand the studies that attest to deep injustices in our society, are using Sokol Squared to smear all academics as biased culture warriors. The Federalist, a right-wing news and commentary site, went so far as to spread the apparent ideological bias of a few journals in one particular corner of academia to most professors, the mainstream media, and Democrats on the Senate Judiciary Committee.

These attacks are empirically incorrect and intellectually dishonest. There are many fields of academia that have absolutely no patience for nonsense. While the hoaxers did manage to place articles in some of the most influential academic journals in the cluster of fields that focus on dealing with issues of race, gender, and identity, they have not penetrated the leading journals of more traditional disciplines. As a number of academics pointed out on Twitter, for example, all of the papers submitted to sociology journals were rejected. For now, it remains unlikely that the American Sociological Review or the American Political Science Review would have fallen for anything resembling “Our Struggle Is My Struggle,” a paper modeled on the infamous book with a similar title.

That too is intellectually dishonest. For one, Lindsay, Pluckrose and Boghossian describe themselves as left-leaning liberals. For another, it is nonsensical to insist that nonsense scholarship doesn’t matter because you don’t like the motives of the people who exposed it, or because some other forms of scholarship may also contain nonsense. If certain fields of study cannot reliably differentiate between real scholarship and noxious bloviating, they become deeply suspect. And if they are so invested in overcoming injustice that they are willing to embrace rank cruelty as long as it is presented in the right kind of progressive jargon, they are worsening the problems they purport to address.It would, then, be all too easy to draw the wrong inferences from Sokal Squared. The lesson is neither that all fields of academia should be mistrusted nor that the study of race, gender, or sexuality is unimportant. As Lindsay, Pluckrose, and Boghossian point out, their experiment would be far less worrisome if these fields of study didn’t have such great relevance.

But if we are to be serious about remedying discrimination, racism, and sexism, we can’t ignore the uncomfortable truth these hoaxers have revealed: Some academic emperors—the ones who supposedly have the most to say about these crucial topics—have no clothes.

By Yascha Mounk and published in The Atlantic on October 5, 2018 and can be found here.

 

 

How My Husband’s Porn Fantasy Obsession Led Him To Be Disgusted With My Body

Six years ago, when I first met Tim*, everything seemed to be perfect. We clicked immediately and were married within a year of meeting. It seemed fast, but we loved all the same things, could talk about anything, and worked in similar jobs. I really thought I’d found my soul mate.

But six years later, last November, we split and Tim moved out. I filed for divorce in January, and it was official by June.

Everyone wanted to know why: Why weren’t we trying counseling first? Why didn’t we tell anyone we were having problems? Why couldn’t we work it out for our son? And, of course, why did we get divorced?

I can tell you in one word: porn.

It sounds ridiculous, but it’s the truth. The porn wasn’t just a part of some bigger problem, it was the problem.

I never took issue with porn, before…

I’ve never had a problem with porn or with people looking at it in their free time. When we were dating, Tim told me he started looking at it, like most boys, in his young teens. I didn’t worry too much about it, chalking it up to just a thing guys do. But then our sex life started to suffer. To be honest, it was never amazing. I thought that was from the stress of working, living with roommates, and planning a wedding, and figured once we settled down we’d work it out. Not so much. Sex always seemed like a lot more work for Tim than it should be, and the longer we were married, the less sex we were having.

At first, I wondered if Tim was suffering from depression, had a low libido, or might even be gay (even though he’d never shown any interest in men). But then I saw his open laptop one evening and read all the tabs he had open, and realized that he had an enormous sexual appetite—just not for me.

Instead of coming to bed with me, he was choosing to stay downstairs every evening with his laptop, watching porn. We were down to having sex maybe once every three months. And it definitely wasn’t good sex. So not wanting to be a nun in my own marriage, I finally confronted Tim about what I had found.

He couldn’t get aroused with me because I’m real

I told him it wasn’t the porn itself I was worried about, but that he preferred it to me, a living, breathing woman. Plus, we had talked about wanting to try getting pregnant, and that just wasn’t going to happen having sex every three months. Tim agreed it was an issue and then he said something that really shocked me: he was having a hard time being physically aroused by me.

I was young and kept myself healthy. I waxed, I wore deodorant, I dressed well. It didn’t make any sense! Then he told me that my body disgusted him. He said it didn’t react the way he thought it should, that I made weird noises, and that my bodily fluids grossed him out. He also mentioned that he wished I looked more like the porn stars, with bigger breasts, etc. Then he said he just couldn’t get hard, plain and simple, when he was with me.

It was the most devastating conversation of my life and I still cry when I think about it. Can you imagine having your body picked apart piece by piece like that and being told you’re not good enough? That the natural way your body responds to sex is wrong?

Still, Tim wanted to try to make our relationship work and because the rest of our life together was so good, I was willing to go along with that if he went to counseling. Things seemed to be getting better—we were having more sex—but I started to notice something.

Tim always wanted to reenact things he’d watched while asking me to dress or wax or talk like his favorite performers. And a lot of the things he wanted to try, positions or toys that seemed to work so well in porn, involved rough, violent sex that treated women in a very degrading way. Even then, it still took a lot of effort for him to climax. There was nothing fun about that sex for me, nothing. It was getting to the point that it was actually traumatic for me.

All this seemed to make him more sure that something was wrong with me, and I was starting to believe he might be right. My self-esteem was destroyed; I hated my body. But one good thing did come from it: I got pregnant.

The downward spiral, and the lies

Pregnancy was a massive turn-off for Tim, so we took a nine-month hiatus from sex. And I was okay with that. The rest of our life was good, our son was amazing, so I kind of gave up caring about sex for about two years. I knew he was downstairs with his laptop again, but I didn’t want to deal with that. It wasn’t perfect, but it was okay. Plus, Tim was still attending weekly sessions with the therapist.

Eventually, though, I decided I couldn’t live without sex for the rest of my life. So I made an attempt to initiate sex one night after our son was asleep, only to discover that Tim had been lying about seeing the therapist and he was more dependent on porn than ever. I felt so angry and betrayed. I packed up my things and the baby and went to stay with a relative.

A week later, Tim called, saying he was sorry, and asked to meet at a hotel to try and “work on things.”

“No laptop?” I asked.

“No laptop,” he promised.

So I left my son with a sitter, dressed up, and met Tim at the bar in the lobby. He said he wanted me back and was willing to get treatment for his porn addiction—for real this time. He listed all the good things we had together and I began to remember why I fell in love with him in the first place. After a few drinks, we headed up to the room. But as soon as I started trying to kiss him, he involuntarily shuddered and turned away.

I knew then it wasn’t ever going to work.

As a real woman, I didn’t fit into his porn perfection

Instead of learning to see me as a woman, he was still trying to fit me into his porn fantasies. But I wasn’t going to compromise my body and my wants anymore for his. I was done. I’d spent years being compared to completely unrealistic women, and I just couldn’t take it anymore.

I haven’t told many people the real reason for our split. I’m worried they’ll think I’m being dramatic or overreacting. And there’s a lot of shame. Part of me still thinks I did something wrong, that if I could have just been that fantasy for him, we’d still be together. It’s humiliating.

I’m not ready to talk about it with other women yet, but I do wonder how many other wives like me are out there, suffering and wondering how they’ll ever measure up to the pornographic ideal. I think there are a lot more of us than anyone knows.

J.

*Names and identifying details have been changed

Betrayal isn’t uncommon, it’s the norm

There are definitely a lot more of these stories than anyone knows, and far too many. We receive countless emails and direct messages from significant others who have been betrayed by their partner’s porn habit. Unfortunately, this woman’s story is as common as it is heartbreaking.

Porn reshapes expectations about sex and attraction by presenting an unrealistic picture. In porn, men and women always look their best. They are forever young, surgically enhanced, airbrushed, and Photoshopped to perfection.  So it’s not hard to see why, according to a national poll, six out of seven women believe that porn has changed men’s expectations of how women should look.

As writer Naomi Wolf points out, “Today real naked women are just bad porn.”

While porn is something that both men and women struggle with, it seems that a large number of the messages we get are from girlfriends, wives, and female partners. We summed up the damaging effects of porn in a letter we wrote and released on social media:

Two of the most respected pornography researchers, Jennings Bryant and Dolf Zillman at the University of Alabama, studied the effects of porn and media for more than 30 years. They found that consuming pornography makes many individuals less satisfied with their own partners’ physical appearance, sexual performance, sexual curiosity, and affection.  They also found that, over time, many porn users grow more callous toward females in general, less likely to value monogamy and marriage, and more likely to develop distorted perceptions of sexuality. Other researchers have confirmed those results and added that porn consumers tend to be significantly less intimate with their partners, less committed in their relationships, less satisfied with their romantic and sex lives, and more likely to cheat on their partners.

In reality, there’s nothing sexier than authentic love built on trust, mutuality, and honesty. That’s what we’re fighting for.

Originally published on Fight the New Drug on September 12, 2018 and can be found here.

 

Divorce is hard enough on children — why are our courts making it worse?

Divorce is difficult for children. It disrupts their lives in ways they are often ill-equipped to handle. It can have life-long adverse effects.

The good news is that the long term harms of divorce on children can be largely avoided if adults properly handle post-divorce parenting. And a compelling and growing body of scientific research tells us how to deal with parental separation to minimize the damage done to children.

National Parents Organization has just completed a ground-breaking study—the first of its kind—of the local default parenting time guidelines of all 88 of Ohio’s county courts of common pleas. These guidelines, required by state law, indicate default parenting time schedules and significantly shape the actual parenting patterns of divorced parents.

The results are illuminating, and depressing!

The best research on the well-being of children when parents live apart shows that children typically do best when they enjoy substantially equal time in the care of each of their parents. And this is true for infants and toddlers as well as for older children; and it’s true even when the parents have a high level of (non-violent) conflict. On all measures of child well-being, children raised in shared physical custody score about as well as children raised in an intact family; and they do much better than children raised in sole-custody situations. (Some of this research is listed on the NPO website.)

The Ohio parenting time guidelines of most counties are not only sadly behind the times, they lead to results that are capricious and bizarre.

One would think, then, that court rules, which are supposed to be guided by a “best interest of the child” principle, would be encouraging shared physical custody. Unfortunately, most of them are not; instead, steeped in a 1950s mindset, they are imposing rules that harm children.

Of Ohio’s 88 counties, 64 have parenting time guidelines that allow children to spend only two overnights and 60 hours or fewer in a two-week period with one of their fit parents. Some of these have schedules that prevent the children from being in the care of one of their parents for 12 consecutive days during that two-week period.

None of these counties have parenting guidelines that allow the children to be in the care of their non-residential parent on a school night. What that means is that this parent, now demoted to a second-class status, is never charged with ensuring that the children do their homework, get ready for school, and so forth. This takes one fit parent out of a true parent-child role at a time when it is more important than ever for children to be reassured that both parents are fully engaged in their lives—that both parents are doing the hands-on, day-to-day tasks of raising them.

There were bright spots, too, but only a few. Just three Ohio counties have adopted guidelines that provide children with equal, or almost equal, time with each of their fit parents.

The Ohio parenting time guidelines of most counties are not only sadly behind the times, they lead to results that are capricious and bizarre. For example, children whose parents divorce in Sandyville, Ohio (Tuscarawas County) will presumptively be in the care of each of their parents for seven overnights and 168 hours in a two-week period. Identical children in an identical family, just 4 miles away in Magnolia, Ohio (Carroll County), will presumptively be in the care of one of their parents for just 2 overnights and 48 hours in the same period—and those children will go 12 days straight without seeing that parent.

NPO has published the results of its study of Ohio parenting time guidelines as well as an interactive map showing county-by-county results. We believe that Ohio is, unfortunately, typical of the approach that many courts across the country are taking toward parenting time guidelines: behind the times and ungrounded in research. We encourage those who are concerned about the effects of divorce on children to call for changes that will truly promote the best interest of children.

Sadly, many courts are failing our children. Our children deserve better.

By Donald C. Hubin and originally published on FoxNews.com on September 16, 2018 and can be found here.

 

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