On the alleged failure of free will theodicies : a reply to Tierno

In a recent issue ofSophia Joel Tierno contends that free will theodicies are fundamentally flawed insofar as they claim to provide an adequate explanation for God’s permission of moral evil. Free will, according to Tierno, only accounts for our ability to make certain choices that issue in evil, but fails to account for the fact that we often do make such choices. However, the argument developed by Tierno, despite its initial appeal, embodies an important misunderstanding of the nature of free will theodicies and in particular the libertarian conception of human freedom customarily employed by these theodicies.

Second thoughts on the alleged failure of free will theodicies

In this paper I further the discussion on the adequacy of free will theodicies initiated by Joel Tierno. Tierno’s principal claim is that free will theodicies fail to account for the wide distribution of moral evil. I attempt to show that, even if Tierno need not rely on a compatibilist conception of free will in order to substantiate the aforementioned claim, there remains good reason to think that free will theodicies are not explanatorily inadequate in the way suggested by Tierno.

Fat and the law: who should take the blame?

The incidence of obesity in both adults and children is rising at a rapid rate in most developed countries, including in Australia. Some obese people are seeking to place the blame for their condition on the fast-food industry, as demonstrated by the recent litigation in the United States brought by two obese plaintiffs against McDonald's. This litigation was unsuccessful, and on existing Australian negligence principles any similar litigation commenced here is likely to suffer the same fate. Principles of personal responsibility, autonomy and free will should prevail to deny a negligence claim. The risk of obesity and concomitant health problems from eating fast food to excess is an obvious risk which the plaintiff should not have ignored and which he or she has voluntarily assumed. It is for the Australian Government, not the courts, to regulate the behaviour of the fast-food industry. The government should take action by requiring all major fast-food chains to label their products with nutritional information, and by imposing restrictions on the advertising of food to children.

Salvation in heaven?

The aim of this paper is to examine the difficulties that belief in a paradisiacal afterlife creates for orthodox theists. In particular, we consider the difficulties that arise when one asks whether there is freedom in Heaven, i.e., whether the denizens of Heaven have libertarian freedom of action. Our main contention is that this 'Problem of Heaven' makes serious difficulties for proponents of free will theodicies and for proponents of free will defences against arguments from evil.

Does hard determinism render the problem of evil even harder?

Hard determinism, in theological dress, holds that there is no human free will since God is the sufficient active cause of everything that happens in creation. It is surprising that, in the ever-growing literature on the problem of evil, very little attention has been paid to theodicies that adopt a hard determinist outlook. It is commonly assumed that without free will the theodical project is a non-starter. I challenge this long-held assumption by, firstly, developing a cumulative-style theodicy from within a hard determinist framework, and secondly, comparing the merits of such a theodicy with two libertarian rivals, specifically, Molinism and open theism. The hard determinist model of divine providence is, I argue, in no worse shape than the principal models developed by libertarians.

An epistemically distant God? a critique of John Hick's response to the problem of divine hiddenness

God is thought of as hidden in at least two ways. Firstly, God's reasons for permitting evil, particularly instances of horrendous evil, are often thought to be inscrutable or beyond our ken. Secondly, and perhaps more problematically, God's very existence and love or concern for us is often thought to be hidden from us (or, at least, from many of us on many occasions). But if we assume, as seems most plausible, that God's reasons for permitting evil will (in many, if not most, instances) be impossible for us to comprehend, would we not expect a loving God to at least make his existence or love sufficiently clear to us so that we would know that there is some good, albeit inscrutable, reason why we (or others) are permitted to suffer? In this paper I examine John Hick's influential response to this question, a response predicated on the notion of 'epistemic distance': God must remain epistemically distant and hence hidden from us so as to preserve our free will. Commentators of Hick's work, however, disagree as to whether the kind of free will that is thought to be made possible by epistemic distance is the freedom to believe that God exists, or the freedom to choose between good and evil, or the freedom to enter into a personal relationship with God. I argue that it is only the last of these three varieties of free will that Hick has in mind. But this kind of freedom, I go on to argue, does not necessitate an epistemically distant God, and so the problem of divine hiddenness remains unsolved.

Whither morality in a hard determinist world?

What would the world be like if hard determinism were true, that is, if all events were determined in such a way as to render all our decisions and actions unfree? In particular, what would morality be like? Indeed, could there be anything distinctively moral in such a world, or would we be left with a moral nihilism in which nothing of moral significance remains? In this paper I explore the ethical implications of hard determinism, focusing on the consequences that our lack of free will would have for moral responsibility (and thus praise and blame), moral obligation, moral rightness and wrongness, and moral goodness. I argue that the truth of hard determinism would compel us to significantly revise our commonsensical understanding of these moral categories. I add, however, that this change in moral outlook would not have dire practical consequences, for we would retain the attitudes and emotions that are essential to forming good interpersonal relationships and to developing morally. In fact, far from being a threat to human flourishing, hard determinism offers the prospect of a life that is morally deeper and more fulfilling than in a world in which we are free.

Disorder and the body of drugs : addiction, consumption, control, and city space

Different cultures and the specific culture manifested within them are intrinsically linked to addiction in a complex fashion which has a long history. For important thinkers, such as Nietzsche, addiction actually embodies human culture, rendering addiction and culture inseparable. This is clearly seen within the Western world’s addiction to the consumption of material goods and the damage that results.

Utopia has often become dystopia. Not only is an understanding of addiction key to understanding culture but to an understanding of the very act thinking itself and the way of being in the world. Addiction raises key philosophical questions, such as: do people really have a choice in their behavior, and what governs them; is it free will or predetermination? Is it biology or environment is it the external world or the internal that drives addiction, or a complex combination of both?

In a contemporary context the media frenzy around celebrity addiction continually fuels public debate in this area, and this book deepens the understanding of addiction within this contentious context. This book addresses a key concern over how addiction became the norm, and it seeks to understand its dominance comprehensively. How did it come to pass that not being an addict was a transgressive act and way of being?

While there has been a great deal of debate about addiction utilizing the discourse of individual and often competing disciplines such as biology and psychology, little attention has been paid to the cultural aspects of addiction. The innovative approach taken by this book is to offer insights into this complex area through a contemporary methodology that covers diverse interrelated areas. Drawing on different disciplines, offering deeper insights, from the analysis of music lyrics to empirical social science and anthropological work in AA groups in Mexico and the portrayal of the “addiction’ to therapy in film and television, amongst other areas, this book addresses the need for a more comprehensive approach.

Academic analysis is also given to the discourse on celebrity culture and addiction. A contemporary fusion of the humanities and the social sciences is the best way forward to tackle this subject and move the debate on. The focus of this study is an innovative interdisciplinary and intercultural approach to addiction, from the social sciences to the humanities, including cultural studies, film and media studies, and literary studies. Areas that have been overlooked, such as lost women’s writings, are examined, in addition to comics, popular film and television, and the work of AA groups.

This edited collection is the first study to provide such a comprehensive analysis of the cultures of addiction. Traversing cultures across the globe, including Asia, Central America, as well as Europe and America, this book opens up the debate in addiction studies and cultural studies. The important insights the book delivers helps to answer questions such as: In what way can Deleuze further the understanding of addiction through the analysis of rock lyrics? How does anthropology improve the understanding of AA groups? How can cultural studies deepen knowledge on the “addiction” to therapy? These are just some of the vast array of areas this book covers. Other areas include the condemnation of “addiction” to comic reading through an historical examination, violence in popular culture, and lost women’s writing on addiction. No other book has such depth and contemporary breadth.

Cultures of Addiction is an important book for those taking cultural studies courses across a range of interrelated disciplines, including English and literary studies, history, American studies, and film and media studies. This will be invaluable to library collections in these fields and beyond in the social sciences, and specifically in addiction studies and psychology.

(Jason Lee, Editor)

Bit of preparation will help you remain stress-free

For those waiting for tertiary offers and start dates, the next couple of months can be stressful. There is no "right" way to spend this time, but the following suggestions might be helpful in preparing for uni and keeping that stress at a minimum.

Guide to questioning children during the free-narrative phase of an investigative interview

The inability of professionals to maintain the use of open-ended questions in the free-narrative phase of investigative interviews with children has been a major problem around the globe. The current paper addresses this concern by describing the key principles underlying the elicitation of free-narrative accounts and practical suggestions for formulating questions. The paper focuses on interviewing children in the early- and middle-childhood years and commences with a definition of the term “free-narrative account” and a description of how such accounts typically develop in children. A description is then provided of the four key characteristics of a good question in the free-narrative interview phase. These include (a) simple language, (b) absence of specific details or coercive techniques, (c) flexibility on the part of the interviewee to choose what details will be reported, and (d) encouragement of an elaborate response. Finally, the process of eliciting a narrative account is briefly described, including examples of questions that adhere to the four characteristics listed above.

Consumers' evaluation of free service trial offers

Largely unexplored, a free service trial may be defined as an offer to the consumer to experience, at no monetary cost, all or part of a core, augmented or facilitating service from a provider that the consumer does not currently use. Free service trials are worth studying for two reasons. First they are one of the important examples of inequitable exchange between supplier and purchaser – one that is likely to lead to a sense of obligation among those who adopt the trial offer. Second, they are a very common promotional device. This paper proposes that free service trials are more problematic than tangible product trials. The value of what is offered may be limited by time, the scope of trial, or because only a partial, facilitating or augmented service is offered. Judgments about the perceived value of the complete service in its paid form will also contribute to the evaluation of the trial offer. In deciding whether they accept the trial, the paper proposes that consumers make attributions about the motives of the service trial provider and the consumer’s consequent obligations if they accept it. Obligations are likely to be felt more acutely where the trial is interpersonal (e.g. a facial massage) rather than impersonal (e.g. anti-virus service). Such evaluations are also likely to be affected by past experience with the service category, consumer skepticism and personal norms of reciprocity. A program of research is proposed which would systematically examine the consumers’ evaluations of free trial offers.

Review of the quality of studies on the economic effects of smoke-free policies on the hospitality industry

Objective: To compare the quality and funding source of studies concluding a negative economic impact of smoke-free policies in the hospitality industry to studies concluding no such negative impact.

Data sources: Researchers sought all studies produced before 31 August 2002. Articles published in scientific journals were located with Medline, Science Citation Index, Social Sciences Citation Index, Current Contents, PsychInfo, Econlit, and Healthstar. Unpublished studies were located from tobacco company websites and through internet searches.

Study selection: 97 studies that made statements about economic impact were included. 93% of the studies located met the selection criteria as determined by consensus between multiple reviewers.

Data extraction: Findings and characteristics of studies (apart from funding source) were classified independently by two researchers. A third assessor blind to both the objective of the present study and to funding source also classified each study.

Data synthesis: In studies concluding a negative impact, the odds of using a subjective outcome measure was 4.0 times (95% confidence interval (CI) 1.4 to 9.6; p = 0.007) and the odds of not being peer reviewed was 20 times (95% CI 2.6 to 166.7; p = 0.004) that of studies concluding no such negative impact. All of the studies concluding a negative impact were supported by the tobacco industry. 94% of the tobacco industry supported studies concluded a negative economic impact compared to none of the non-industry supported studies.

Conclusion: All of the best designed studies report no impact or a positive impact of smoke-free restaurant and bar laws on sales or employment. Policymakers can act to protect workers and patrons from the toxins in secondhand smoke confident in rejecting industry claims that there will be an adverse economic impact.

The allometric relationship between clean mohair growth and the fleece-free liveweight of Angora goats is affected by liveweight change

Clean fleece weight (CFWt) is affected by liveweight and change in liveweight in Merino sheep, Angora and cashmere goats. However, how these relationships progress as animals age has not been elucidated. Measurements were made over 12 shearing periods on a population of Angora goats representing the current range and diversity of genetic origins including South African, Texan and interbred admixtures of these and Australian sources. Records of breed, sire, dam, date of birth, dam age, birthweight, birth parity, weaning weight, liveweight, fleece growth and fleece quality were taken for does and castrated males (wethers) (n = 267 animals). Fleece-free liveweights (FFLwt) were determined for each goat at shearing time by subtracting the greasy fleece weight from the liveweight recorded immediately before shearing. The average of the FFLwt at the start of the period and the FFLWt at the end of the period was calculated (AvFFLwt). Liveweight change (LwtCh) was the change in FFLwt over the period between shearings. A restricted maximum likelihood model was developed for CFWt, after log10 transformation, which allowed the observations of the same animal at different ages to be correlated in an unstructured manner. A simple way of describing the results is: CFWt = κ (AvFFLwt)β, where κ is a parameter that can vary in a systematic way with shearing age, shearing treatment and LwtCh; and β is an allometric coefficient that only varies with LwtCh. CFWt was proportional to FFLwt0.67 but only when liveweight was lost at the rate of 5–10 kg during a shearing interval of 6 months. The allometric coefficient declined to 0.3 as LwtCh increased from 10 kg loss to 20 kg gain during a shearing interval. A consequence is that, within an age group of Angora goats, the largest animals will be the least efficient in converting improved nutrition to mohair.