Feminism, Religion and Practical Reason

2021 ◽  
Author(s):  
Beverley Clack
Keyword(s):  
Collective Action ◽  
Practical Reason ◽  
Philosophy Of Religion ◽  
Religious Community ◽  
Feminist Philosophy ◽  
The World ◽  
Forms Of Life ◽  
Feminist Philosophy Of Religion ◽  
The Impact ◽  
Contemporary Context

Pamela Sue Anderson's A Feminist Philosophy of Religion (1998) and Grace Jantzen's Becoming Divine: Towards a Feminist Philosophy of Religion (1998) set the tone for subsequent feminist philosophies of religion. This Element builds upon the legacy of their investigations, revisiting and extending aspects of their work for a contemporary context struggling with the impact of 'post-truth' forms of politics. Reclaiming the power of collective action felt in religious community and the importance of the struggle for truth enables a changed perspective on the world, itself necessary to realise the feminist desire for more flourishing forms of life and relationship crucial to feminist philosophy of religion.

scholarly journals Challenging Mainstream Metaphysics – Barad’s Agential Realism and Feminist Philosophy of Religion

2012 ◽  
Author(s):  
Matz Hammarström
Keyword(s):  
Philosophy Of Religion ◽  
Theoretical Perspective ◽  
Feminist Philosophy ◽  
Agential Realism ◽  
Feminist Philosophy Of Religion ◽  
The Impact ◽  
Further Development ◽  
Alternative Understanding ◽  
Being And Becoming

The article outlines the impact of Barad’s thinking on our understanding of reality, being and becoming at large, and demonstrates the relevance of her agential realism for feminist philosophy of religion. Barad’s agential realism is presented as the cornerstone of a relationalist metaphysics, challenging the mainstream masculine metaphysics of separateness. Agential realism is also applied as a fruitful perspective for an  alternative understanding of religion, and as an important and solid theoretical perspective for the further development of feminist philosophy of religion. The latter claim is substantiated through a discussion of Pamela Sue Anderson’s and Grace Jantzen’s feminist philosophies of religion, showing how they can benefit from and find support in Barad’s ontoepistemological metaphysics.

scholarly journals I Called to God from a Narrow Place... A Wide Future for Philosophy of Religion

2011 ◽  
Vol 3 (1) ◽  
pp. 43-66
Author(s):  
Jerome Gellman
Keyword(s):  
Philosophy Of Religion ◽  
Feminist Philosophy ◽  
Human Flourishing ◽  
World Religions ◽  
Cooperative Effort ◽  
Perennial Philosophy ◽  
The World ◽  
Religious Lives ◽  
Feminist Philosophy Of Religion

I urge philosophers of religion to investigate far more vigorously than they have until now the acceptability of varied components of the world religions and their epistemological underpinnings. By evaluating “acceptability” I mean evaluation of: truth, morality, spiritual efficacy and human flourishing, in fact any value religious devotees might think significant to their religious lives. Secondly, I urge that philosophers of religion give more attention to what scholars have called the “esoteric” level of world religions, including components of strong ineffability, weak ineffability, and an alleged perennial philosophy. All this should involve a cooperative effort between analytic, comparative, and feminist philosophy of religion.

Works of Love in a World of Violence: Kierkegaard, Feminism, and the Limits of Self‐Sacrifice

Hypatia ◽  
2013 ◽  
Vol 28 (3) ◽  
pp. 568-584 ◽  
Author(s):  
Deidre Nicole Green
Keyword(s):  
Human Life ◽  
Philosophy Of Religion ◽  
The Self ◽  
Feminist Philosophy ◽  
Philosophy Of Love ◽  
Works Of Love ◽  
Christian Love ◽  
Feminist Philosophy Of Religion ◽  
Sacrificial Love

Feminist scholars adopt wide‐ranging views of self‐sacrifice: their critiques claim that women are inordinately affected by Christianity's valorization of self‐sacrifice and that this traditional Christian value is inherently misogynistic and necrophilic. Although Søren Kierkegaard's Works of Love deems Christian love essentially sacrificial, love, in his view, sets significant limits on the role of self‐sacrifice in human life. Through his proposed response to one who requests forgiveness, “Do you now truly love me?” Kierkegaard offers a model of forgiveness that subverts traditional ideals of the self‐sacrificing and submissive woman while keeping love central. The question asserts self‐love, involves redoubling and double danger, and expresses a refusal to imitate Christ's suffering. I propose a reading in keeping with Grace Jantzen's vision for a feminist philosophy of religion, which reads against the grain and “seeks to break through to new ways of thinking that may open up divine horizons.” My reading is further supported by Kierkegaard's contention that everything essentially Christian bears a double meaning. In light of the subversive potential found in the discrepancy between apparent love and actual love, as well as the duty to name the sin of one who has behaved in an unloving manner, I argue that Kierkegaard's philosophy of love resists simplistic understandings of self‐sacrificing love.

Feminist Philosophy of Religion

2005 ◽  
Vol 28 (1) ◽  
pp. 91-95
Author(s):  
Karmen MacKendrick ◽  
Keyword(s):  
Philosophy Of Religion ◽  
Feminist Philosophy ◽  
Feminist Philosophy Of Religion
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