An Atheistic Defence of Christian Science

Should the Christian community engage in Christian science  – doing science starting from the standpoint of the Christian evidence base? Plantinga asks this question, and I  argue that the answer is ‘yes’. Moreover, this is an answer that both Christians and atheists can agree upon. Scientific progress should not be shackled by methodological naturalism; instead we need an ecumenical approach to science, which will allow for various high-level research programmes to count as science (including Christian science). If one does science by giving scientific arguments for or against such research programmes, one will fulfil the goal of having science be objective, open, and universal, not constrained by a methodology that favours the naturalistic worldview

Wave Function Ontology

I argue that the wave function ontology for quantum mechanics is an undesirable ontology. This ontology holds that the fundamental space in which entities evolve is not three-dimensional, but instead 3N-dimensional, where N is the number of particles standardly thought to exist in three-dimensional space. I show that the state of three-dimensional objects does not supervene on the state of objects in 3N-dimensional space. I also show that the only way to guarantee the existence of the appropriate mental states in the wave function ontology has undesirable metaphysical baggage: either mind/body dualism is true, or circumstances which we take to be logically possible turn out to be logically impossible

Morality Grounds Personal Identity

There is a connection between moral facts and personal identity facts: morality grounds personal identity. If, for example, old Sally enters a teletransporter, and new Sally emerges, the fundamental question to ask is: is new Sally morally responsible for actions (and omissions) of old Sally? If the moral facts are such that she is morally responsible, then Sally persisted through the teletransporter event, and if not, Sally ceased to exist

Pseudoscience

I insightfully discuss the question: what is pseudoscience

The Bare Theory Has No Clothes

We criticize the bare theory of quantum mechanics -- a theory on which the Schrödinger equation is universally valid, and standard way of thinking about superpositions is correct

Tools for fully automated volumetric measurement of cerebral atrophy from MRI ready for routine clinical practice in diagnosing Alzheimer’s disease

Hippocampal atrophy is the best validated biomarker of Alzheimer's disease (AD) and can be detected quantitatively by volumetric magnetic resonance imaging (vMRI). Fully automated vMRI software was developed to overcome many clinical translating hurdles of the manual and semi-automated methods. However, there are no data of sensitivity and specificity of vMRI to be used as a tool to diagnose AD in general clinical setting.  Moreover, the hippocampal atrophy can be found in various neurological conditions with memory impairments, not only the AD. This hippocampal atrophy results from vMRI should be accompanied by/with the clinical evaluation rather than be used alone

The Doomsday Argument Without Knowledge of Birth Rank

The Carter-Leslie Doomsday argument, as standardly presented, relies on the assumption that you have knowledge of your approximate birth rank. I demonstrate that the Doomsday argument can still be given in a situation where you have no knowledge of your birth rank. This allows one to reply to Bostrom's defense of the Doomsday argument against the refutation based on the idea that your existence makes it more likely that many observers exist

Filipina Caregivers and the Colonial Construction of their Identities in the U.S.

Existing literature has noted how a disproportionate percentage of Filipina women are employed in personal care and service positions, especially within caregiving positions (Ezquerra, 2007). Their relative invisibility and lack of access to adequate economic and labor protections potentially feeds into a black market of caregiving positions (Ezquerra, 2007). Due to their precarious status, these women are vulnerable to exploitation, abuse, and various types of harassment. While globalization certainly plays a role in Filipina women’s participation within this labor sector, this study explores the concept that colonial gender hierarchies are being reinforced through Philippine media, thus affecting how Filipina caregivers perceive their identities and their position in the caregiving work sector. Filipina women’s contributions to the economy of the Philippines is substantial given current remittances rates. In popular media representations, the recurring image of the maternal OFW (Overseas Filipino Worker) portrayed in TV campaigns and advertisements is testament to Filipina workers’ contributions. In this essay, I argue that these depictions may be amplified by a historical colonial mentality that has idealized life abroad, and simultaneously, idealized the role of caregivers. For this study, I conducted qualitative, semi-structured interviews with eight current or former Filipina caregivers born in the Philippines to examine to what extent colonial mindframes inform Filipina caregivers’ identity formation in the United States. Results from this qualitative study suggest that participants derive empowerment from their work and familial duties, which reframe capitalistic ideas of caregiving. Drawing from Allyson Tintiangco-Cubales’ concept of Pinayism, I suggest the importance of amplifying how Filipina caregivers account for experiences of newfound agency and independence within their context in the United States, regardless of the nature of their work