“Anonymous Feminist”?

2019 ◽  
Vol 31 (1) ◽  
pp. 145-163
Author(s):  
Simon Hallonsten ◽  

Karl Rahner is not usually thought of as a feminist. Though feminist theology has often made recurs to his theological anthropology, Rahner is assumed to offer feminist theology little in terms of an analysis of sex, gender, and human nature. While Rahner’s explicit writings on women appear fragmentary and ambivalent, an investiga­tion of the philosophical and theological underpinnings of Rahner’s theological anthropology shows that Karl Rahner’s understanding of human nature is imbued with a conception of sex and gender that constitutes an important contribution to an understanding of sex, gender, and human nature in theological anthropology in general and feminist theology in particular.

Studia Humana ◽  
2019 ◽  
Vol 8 (1) ◽  
pp. 67-74 ◽  
Author(s):  
Lluis Oviedo

Abstract Free will is a very hot issue in several theoretical settings, but less in theology, or at least not as much as use to be in former times, when the discussions on sinfulness, grace and freedom were igniting a long season of controversies, especially in the Reformation time. Even in ecumenical dialogue apparently free will does not play a great role, since the reached consensus seems quite peaceful and agreement dominates over discussion. However, some theological insights, especially Karl Rahner reflections, are still worthy to consider and possibly theological anthropology should pay more attention to the current debate and its consequences for the way we understand human nature and its relationship with God.


Author(s):  
Joanna Wróblewska-Skrzek

AbstractIt is not the main intention of this paper to prove that people are unfaithful, neither does it present the scale of the phenomenon, as it is hard, for objective reasons, to obtain reliable data on the subject. The text analyses the motives for, and consequences of infidelity from two different perspectives: sociobiology and the sociology of emotions, while gender constitutes the axis of analysis. Regardless of whether we will explain infidelity as motivated by human nature, drives, desires and genes, or treat it as a social construct, the argumentation for infidelity remains different for men and for women. What is more, both subdisciplines bring into light different consequences of infidelity for representatives of either sex.


Horizons ◽  
1998 ◽  
Vol 25 (1) ◽  
pp. 23-42 ◽  
Author(s):  
Nancy A. Dallavalle

AbstractFollowing the work of gender theorists who find the terms “male” and “female” to be socially constructed, feminist theology has tended to repudiate essentialism. The position that results is one of agnosticism about biological sexuality, a position that is only reinforced by the essentialist excesses that ground the discussion of the “psycho-physical structure” of women found in official Catholic teaching. This article suggests that the polarity of feminist theology and official Catholic teaching on questions of sex and gender can be overcome by using the framework of a “critical essentialism,” a position that retrieves the Catholic theological tradition of reflection on “male” and “female” while allowing its claims to be appropriately winnowed by the insights of gender theorists.


ASHA Leader ◽  
2018 ◽  
Vol 23 (2) ◽  
pp. 4-4
Keyword(s):  

2012 ◽  
Vol 220 (2) ◽  
pp. 57-60 ◽  
Author(s):  
Markus Hausmann ◽  
Barbara Schober

Author(s):  
Erika Lorraine Milam

After World War II, the question of how to define a universal human nature took on new urgency. This book charts the rise and precipitous fall in Cold War America of a theory that attributed man's evolutionary success to his unique capacity for murder. The book reveals how the scientists who advanced this “killer ape” theory capitalized on an expanding postwar market in intellectual paperbacks and widespread faith in the power of science to solve humanity's problems, even to answer the most fundamental questions of human identity. The killer ape theory spread quickly from colloquial science publications to late-night television, classrooms, political debates, and Hollywood films. Behind the scenes, however, scientists were sharply divided, their disagreements centering squarely on questions of race and gender. Then, in the 1970s, the theory unraveled altogether when primatologists discovered that chimpanzees also kill members of their own species. While the discovery brought an end to definitions of human exceptionalism delineated by violence, the book shows how some evolutionists began to argue for a shared chimpanzee–human history of aggression even as other scientists discredited such theories as sloppy popularizations. A wide-ranging account of a compelling episode in American science, the book argues that the legacy of the killer ape persists today in the conviction that science can resolve the essential dilemmas of human nature.


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