Gil has a cute post (after Jeff Foxworthy) on "You might be Post-Orthodox if..." I suppose it's an attempt to answer his critics that find his use of the term "Post-Orthodox" dismissive (as in the PO are beyond the LWMO, and beyond the pale) yet vague (he doesn't really define what he means as "Post Orthodox" except in terms of "I know it when I see it."). But even this attempt at definition has its problems:
By Gil's standard, CHAZAL are Post-Orthodox.
I mean, look at how many of his statements don't agree with the Gemara:
1) they never heard of the Rambam's Thirteen Principles, certainly not as a standard by which to define heresy, and anyway, they have no problem with lots of ideas that Rambam objected to, like astrology, demons, amulets, etc. Not to mention the author of Yigdal, who leaves out the Fifth Ikkar. OK, that's post-Maimonidean, not Chazal, but still - he must have had a reason. Oh, right, Kallir - Machnisei Rachamim etc.
2) The Gemara itself posits that the last 8 or 12 verses were added by Yehoshua. One day post-Mosaic, a thousand years post-Mosaic, it seems all the same to you.
3) The Amoraim certainly distorted the views of the Tannaim - or why was there so much confusion what the Tannaim said that half the Gemara seems to be trying to work out what the Tannaim said and what they meant. What is "chasurei mechsera vehachi katani" in many cases but an addition of assumptions to the text that may not have been what the Tannaim meant?
4) The gemara itself disagrees with statements like "hilcheta gemiri leih" and "halacha ke-R' XXX". Despite later theorists like Rambam trying to put them up as undisputed conclusions.
As for other issues:
5-6 are part of "Open Orthodoxy" - why persist in using a pejorative term instead of the term they themselves use?
7) I don't know anybody who says that. Unless the professor is himself a rabbi, like R' Sperber, I suppose - in which case, it's a rabbi with an expanded education, like, I dunno, could be, THE RAV (YBS)??!!?
8) What is "accepted"? The whole EJF vs. Rabbi Angel thing shows that standards are changing and have changed in the not-so-distant past.
9) So do all the poskim who talk about "minhag shtus", or the Rav who talked about "stupidity".
10) This is not Post-Orthodoxy, it's naivete. I don't think even RAWeiss, who does talk about interfaith work, believes in it being "complete, unbounded."
11) They already are, in some shuls, with definitely non-"post-orthodox" rabbis. In many cases, the rabbis just don't know who they are. And there are different degrees of "out-ness" - to one's family, to one's friends, walking into shul carrying a sign that says "Ich bin ein Poofter". And what does "equal members" mean? Count for a minyan? Allowed to run for the board? Allowed to lead davening on weekdays? shabbos/yom tov? yamim noraim? lein"
I see here a lot of problems with definitions. And definitions that depend on undefined qualities are still pretty vague/subjective. I start to see what Russell/Wittgenstein were after.
12) "Practices"? "Some practices"? "All practices"? Again we return to Chazal, who did what they could to minimize discriminatory practices, between men & women, but like all of us, they were limited by the grundnorms of halacha. Which is exactly the bind that Orthodox Feminists find themselves in. So the feminism has to give, or else you're out of the system and out of the fold.
13) Again this is naivete, not post-Orthodoxy. If someone knows more, and has more followers, he's more authoritative. But if you feel you have good reason to follow someone who is rejected by others, like, say, the Lub Rebbe or RYBS or R' Kook, is that necessarily Post-Orthodox?
R' Dr. Jeff Woolf has a similar point-by-point response.