Wireless clients are vulnerable to exploitation by evil twins due to flaws in the authentication process of 802.11 Wi-Fi networks. Current certificate-based wireless authentication protocols present a potential solution, but are limited in their ability to provide a secure and usable platform for certificate validation. Our work seeks to mitigate these limitations by exploring a client-side strategy for utilizing alternative trust models in wireless network authentication. We compile a taxonomy of various trust models for conducting certificate-based authentication of wireless networks and methodically evaluate each model according to desirable properties of security, usability, and deployability. We then build a platform for leveraging alternative certificate-based trust models in wireless networks, present a proof-of-concept using one of the most promising alternative validation models identified--a whitelisting and pinning hybrid--and examine its effectiveness at defending against evil twin attacks in 802.11 networks.

This thesis is an exploration of the concept of evil. It attempts to define what we mean by this elusive concept and its relevance to human behaviour. The thesis then develops an operational definition of evil that is distilled from the writings of various social scientists. The thesis argues, however, that in addition to merely defining evil, there are three emotive elements that also go towards our preparedness to label an act as evil. The thesis then examines the causes of evil acts. The thesis argues that the interactive causation, of situation and disposition, is the most robust explanation of evil acts. The thesis rejects the notion of the evil person, instead arguing that it is ordinary people who commit evil acts. The thesis then examines the causes of genocide, the most evil of acts, and links this back to the previous discussion of causal factors of evil acts. Germany’s war against the Soviet Union in World War II, in particular the role of the Waffen-SS is then discussed. The death and destruction during this conflict would result not just from military operations, but also from the systematic killing and abuse that the Waffen-SS directed against Jews, Communists and ordinary citizens. The thesis then utilises the case study of the Waffen-SS to highlight the application of the interactive causation explanation in regards to evil acts. The conventional wisdom that the Waffen-SS in WWII fought a relatively clean fight, unsullied by the atrocities committed by the Nazis, is challenged—and largely demolished. Focusing on the Eastern Front, the thesis contends that the Nazi vision of a racial-ideological death struggle against Slavic hordes and their Jewish-Bolshevik commissars resonated with soldiers of the Waffen-SS, steeped in traditional anti-Semitic and racist dogmas. In doing so the thesis clearly shows that the Waffen-SS was an organisation that committed widespread atrocities. The thesis then applies the operational definition of evil to the case study and determines that the acts committed by the Waffen-SS were in fact evil. It also contends that the concept of evil is useful in explaining human atrocity. In conducting this examination the thesis provides some insight into the challenges facing society from preventing future broad-scale acts of evil.

Thesis (M.A.E.T.)--Western Conservative Baptist Seminary, 1988. / Abstract. Includes bibliographical references (leaves 100-106).

<p>The essay intends to problematize the notion of heroism in Orson Scott Card’s Ender’s Game by contemplating the hero himself as well as his enemies. Particular focus will be placed on the good and evil dichotomy, arguing that it is essential to the heroic tale since the hero is supposed to fight evil and foster good. Seeing that Ender is also a murderer, the matter debated will be that he both is and is not a hero.</p>

In the early part of his philosophical career, Paul Ricoeur worked out a general theory of symbols which he illustrated with the symbols of evil. He subsequently explained this theory in several essays (his final major statement on symbols can be found in Interpretation Theory: Discourse and the Surplus of Meaning [1976]. After 1976, he did not return to the subject again). Ricoeur's principle work on symbols, which appears in The Symbolism of Evil (1960), was the result of a larger work on the will, in which he explained his philosophy of the voluntary and the involuntary, fallibility, and, finally, fault, expressed "symbolically." Ricoeur's interest in the will and in fault is philosophical (rather than theological). This paper presents a summary of the larger issues raised by the critics about Ricoeur's theory of symbols and work on the symbols of evil, then closely analyzes the symbols defilement, sin, and guilt (the symbols of evil in The Symbolism of Evil), questioning their structures, their contents, and ultimately their validity and relevance to philosophy, and claiming that, by elaborating on the rather simple metaphors of stain, errancy, and burden, Ricoeur creates a new symbolism of fault rather than elucidates an existing one. / Graduation date: 2002

Revised Thesis (doctoral)--Monash University, Australia, 2005. / Description based on print version record. Includes bibliographical references (p. 347-367) and index.

Thesis (Ph. D.)--University of Waikato, 2006. / Title from PDF title page (viewed on Apr. 15, 2007). Includes filmography (p. 369-385) and bibliographical references (p. 386-420).

The essay intends to problematize the notion of heroism in Orson Scott Card’s Ender’s Game by contemplating the hero himself as well as his enemies. Particular focus will be placed on the good and evil dichotomy, arguing that it is essential to the heroic tale since the hero is supposed to fight evil and foster good. Seeing that Ender is also a murderer, the matter debated will be that he both is and is not a hero.

This paper¡¦s purpose is to highlight the retribution of Taiwanese folktales and hope that through combining stories and religions together to educate people and encourage people to behave good and honest. This paper uses the view of Buddhism and Taoism to analysis 148 pieces of Taiwanese folktales by synthesis, induction and comparison. Hope that in using of the folktales and the religion theory to encourage people to behave good and honest instead of evildoing. Regulating their own behavior by following the good and ethical standards, to make sure that they can live their life safely and healthy. The first chapter includes research motives, methods, scope of the study and documents investigation. Second chapter defines the folk literatures and folk tales¡¦ ways and means of transmission for the relation between Fujian and Taiwanese folk tales and the process of Taiwanese folk tales development. Third chapter is the main part of this paper. First I sorted out Buddhist and Taoist ideas; which are retribution of good and evil, through their classic. Then I analyze the religious view through the pattern of the retribution which happens in the roles of Taiwanese folktales. The main focus is on Buddhism¡¦s causal concept, hell concept and the concept of reincarnation. Taoist concept of celestial theory, remain-sustain theory and Gods dominate over rewards and punishments theory. Fourth chapter discusses about retribution causes, methods and results of the role in the Taiwanese folk tales, as well as the meaning that folktales has on itself. Fifth chapter is to conclude the ideas and theory which were presented in this paper. Buddhism believes cause and effect cycle. Taoist believes that Gods dominate over reward and punishment. Buddhist theory of causation tells us that people who behave badly will become livestock or even fall into hell after death. People who behave good and honest will go to heaven or reincarnate to a good family after death. Taoism theory¡¦s judge system tells people that Gods record each person's words and deeds. People believe "What goes around, comes around" for over thousands of years and it has created a strong constraint among the people. Folktales also help build up this strong constraint force. Perhaps the constraint in people¡¦s mind has grown weaker in this emotionless modern generation. I hope this paper can recall people's minds and the goodness of the heart once again, in hoping that this emotion and believe will last along in the future.

Milton writes in Areopagitica of the "true warfaring Christian" who can "apprehend and consider vice with all her baits and seeming pleasures, and yet abstain, and yet distinguish, and yet prefer that which is truly better." Though many reformers saw both human nature and the faculty of reason as depraved after the fall, Milton and other radical writers in the period emphasized the role that reason can and should play in the experience of spiritual warfare. The dissertation therefore begins by considering the theological contexts within which writers of the English Reformation understood evil and human encounters with evil, especially in the form of temptations, but also in the form of disturbing dreams and satanic presences. It then considers some epistemological problems as related to the experience of such conflicts: reason, especially right reason; knowledge, conscience and memory; and free will. Focusing on the texts of John Milton, Aemilia Lanyer, Richard Norwood, and John Bunyan, this study shows that these radical religious writers refuse to conform to the general tendency in Reformation theology to discount the use of reason. Eve's dream in Milton's Paradise Lost reveals the proper use of right reason in spiritual warfare, while the actual temptation scenes in Paradise Lost and Lanyer's Salve Deus Rex Judaeorum point to a fundamental failure of reason in the fall. Norwood's Confessions, Milton's Comus, and Milton's Samson Agonistes portray the triumphs of human reason over evil and temptation, though there remains an awareness of the constraints placed upon reason by their fallen nature such that reason needs the aid of divine grace to function as right reason. Milton's Paradise Regained and Bunyan's Pilgrim's Progress point to the extraordinary victories gained by Christ and Christian through the use of right reason and memory to direct the will toward the highest goods. These texts offer a counter-voice to those who would dismiss the possibilities of the powers of right reason. Despite the awareness of the inherent limits of fallen reason, these radical reformists generally find reason an indispensable tool in spiritual battles that helps direct their wills to the highest good.