Despite a “spatial imaginary” which constructs Europe as a location of sexual and gender freedom (Rao, 2014), presently, twenty countries in Europe require sterilisation in order to legally recognise transgender people’s gender identities, including four of the seven countries in the INFERCIT study: Greece, Italy, Turkey, and Cyprus (but not Spain, which since 2007 does not require sterilisation for gender identity recognition [see Platero, 2008]. In Bulgaria and Lebanon no gender identity recognition for trans people is provided by law; the (...) latter lies outside the “European” region) (TGEU, 2014). Compulsory sterilisation—classified as a crime against humanity in the Rome Statute of the International Criminal Court (UN General Assembly, 1998: art. 7.1)—is widely in force against transgender people, who constitute “the only known group in Europe subject to legally prescribed, state-enforced sterilisation” (Hammarberg, 2009: 19). However, forced sterilisation of trans people is not generally conceptualised as a eugenicist or genocidal policy, in part because sterilisation is conflated with gender reassignment surgical interventions which, widely considered as that which brings transgender bodies into being, are in turn conflated with embodied transgender subjectivities. On this view, transgender individuals could not exist except through a medicalised process that, by design, precludes their “natural” reproductive capacities and is generally not accompanied by fertility preservation or the provision of assisted reproduction technologies (Plemons, 2014: 38; De Sutter et al., 2002; De Sutter, 2001). Sterilisation laws are justified through a pathologising discourse on transgender lives which constructs gender reassignment interventions as medical “treatment” of gender identity disorder (Suess, Espineira & Crego Walters, 2014: 73-76). Adopting a depathologising perspective enables us to contextualise compulsory sterilisation (which naturalises the sexually dimorphic, cisgender, heterosexual body) as a form of “gendercide” which has historically been instrumental in the imposition of a Euro-colonial binary gender system (Miranda, 2010; Lugones, 2007). The state-imposition of medical interventions on trans people not only has deleterious effects on their reproductive rights, “effectively undermin[ing] their right to found a family” (Hammarberg, 2009: 21; see OHCHR et al., 2014)—as “family” is hegemonically defined by a heteronormative and bio/ logical kinship order (Butler, 2002; van Anders, 2014). I argue that state regulation of transgender reproduction constitutes a form of institutionalised gendered violence inasmuch as it impedes transgender people’s ability to exercise inherent first-person authority over the materiality and meanings of their gendered embodiments (Bettcher, 2009; Spade, 2013). Efforts to renaturalise gender and kinship inextricably intersect (Kantsa, 2006) in the biopolitical attempt to regulate transgender embodiments and reproduction, which conditions the emerging legal recognition of transgender subjects as a rights-bearing minority (Stryker, 2014). (shrink)

The Dialectical Forge identifies dialectical disputation as a primary formative dynamic in the evolution of pre-modern Islamic legal systems, promoting dialectic from relative obscurity to a more appropriate position at the forefront of Islamic legal studies. The author introduces and develops a dialectics-based analytical method for the study of pre-modern Islamic legal argumentation, examines parallels and divergences between Aristotelian dialectic and early juridical jadal-theory, and proposes a multi-component paradigm—the Dialectical Forge Model—to account for the power of jadal in shaping Islamic (...) law and legal theory.In addition to overviews of current evolutionary narratives for Islamic legal theory and dialectic, and expositions on key texts, this work shines an analytical light upon the considerably sophisticated “proto-system” of juridical dialectical teaching and practice evident in Islam’s second century, several generations before the first “full-system” treatises of legal and dialectical theory were composed. This proto-system is revealed from analyses of dialectical sequences in the 2nd/8th century Kitāb Ikhtilāf al-ʿIrāqiyyīn / ʿIrāqiyyayn through a lens molded from 5th/11th century jadal-theory treatises. Specific features thus uncovered inform the elaboration of a Dialectical Forge Model, whose more general components and functions are explored in closing chapters. (shrink)

This book is an interdisciplinary exploration of the notion of childhood and its place in philosophical education. Childhood is not seen as a developmental state that needs to be overcome, but rather an existential state that constitutes a significant part of being human as well as the (forgotten) dimension of the world itself.

“Ezekiel is the Old Testament prophet who proclaims more radically than any other that no righteousness of the people called by God can stand up before God.”.

Is the Nazi euthanasia program a useful analogy for contemporary discussions of euthanasia? This paper explores the logic of slippery slope arguments with the Nazi analogy as a test case.

The author nationally recognized for the quality and depth of his teaching in religious studies has written the first full-scale introduction to the history and methods of the study of religion.

We present a meta-analytic review on the processing of negations in conditional reasoning about affirmation problems (Modus Ponens: "MP", Affirmation of the Consequent "AC") and denial problems (Denial of the Antecedent "DA", and Modus Tollens "MT"). Findings correct previous generalisations about the phenomena. First, the effects of negation in the part of the conditional about which an inference is made, are not constrained to denial problems. These inferential-negation effects are also observed on AC. Second, there generally are reliable effects of (...) a negation in the clause referred to by the categorical premise, and these referred-negation effects are constrained to the logically fallacious AC and DA inferences. All findings are presented and discussed in relation to contemporary mental model (MM) and mental logic (ML) theories. It is argued that a double-negation elimination hypothesis provides a sufficient explanation of inferential-negation effects within both MM theory and ML theory, if the latter is extended by a validating search for counter examples. Both MM and ML theories adhere to a processing scheme that allows them to incorporate an account of referred-negation effects based on the thesis that counter-example frequency is modulated by the scope of a contrast class delineated by a false affirmative. We conclude that MM and ML theories provide adequate processing schemes to accommodate for the explanatory hypotheses, at least in principle. In practice, both approaches remain equivocal as regards the connectivity and interactivity with long-term memory knowledge invoked in generating, manipulating, and testing the mental representations of negative state of affairs. (shrink)

Whether or not we have any natural right to landownership, like life and liberty, the institution of private property is agood. The utility produced by private property in land is overshadowed by the evils produced by the speculative withholding of supramarginal land unless compensatory payments are required of landowners. Such payments should be made to those living in the same “rental area” and should be of an amount that will eliminate all incentive to land speculation. It is not always either (...) desirable or possible to require that all of one's land value be paid in compensation. and even if such payments could be accomplished, they would not always be enough to redistribute the product stemming from the “monopolization” of real property The proper compensatory payment should reflect real increases in the value of real estate since its purchase, minus the value of improvements to the site made by the owner. (shrink)

Introduction.-God in the Copernician world.-God in the Newtonian world.-God in the Kanthian world.-God in the Darwinian world.-Science and theism today.-Epologue: The future of theism.