I know this. I am simply stating that I wouldn't know any religious prescription in whatever religion that would be considered as more binding by its adherents than an explicit Torah commandment by Jews.
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And of course there is also a difference between what 'some sects' believe about the Hadieth, and what is authoritative and universal tradition in the mainstream of a religion. FGC isn't, not even in Islam. It does not have by far the status of MGC.
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Replying to @StefanPaas @opticon9
My thoughts on the “religion” argument are here - https://www.researchgate.net/publication/316505694_Reason_and_paradox_in_medical_and_family_law_shaping_children's_bodies … - I hope you’ll consider giving it a read
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Replying to @briandavidearp @opticon9
I might. But calling it a day now. Thanks for your time and effort.
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Interesting paper, and a careful argument. A few questions, though. 1. it strikes me that you nowhere seem to define what 'harm' is. You note that it is a difficult and culture-dependent concept, but as it is so crucial to your argument: how do you define 'harm'?pic.twitter.com/8J1Bd1uF0t
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When discussing the (possible) health advantaged of MGC and state that they do not outweigh the possible harm that is done, I wonder how this argument would look like if MGC would be done only in strictly hygienic conditions and in the least invasive form. Any studies into that?pic.twitter.com/8gu1N0EFUt
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3. Although you make an argument that for Muslims FGC and MGC have an equal religious basis, you seem to avoid the question how this is in Judaism. Judaism is primarily a religion of practice (rather than doctrine) and MGC is the key practice. Any thoughts?
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The religious argument I have in the Reason and Paradox paper - I am in a meeting so won't recapitulate it here; if you read to the end of that, that pretty much summarizes my views
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