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  1. Mihai Isac Albu (2003). Alina (2003),“The Feminine Dimension of the Ecumenism”. Journal for the Study of Religions and Ideologies 6:132-148.
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  2. Pamela Anderson, Myth, Mimesis and Mutiple Identities: Feminist Tools for Transforming Theology.
    Mythical configurations of a personal deity and a dominant sexual identity are part of our western history. In particular, the religious myths of patriarchy have privileged a male God and devalued female desire - and, with her desire, sexual difference. There can be no facile way beyond these myths. Instead the proposal here is for feminist theologians to attempt new configurations of old myths and disruptive refigurations, i.e. transformative mimesis, of biased beliefs. Myth and mimesis can enable expression of multiple (...)
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  3. Pamela Sue Anderson (ed.) (2010). New Topics in Feminist Philosophy of Religion: Resistance, Religion and Ethical-Political Relations.
  4. Pamela Sue Anderson (2008). Feminist Philosophy of Religion. In Paul Copan & Chad V. Meister (eds.), Philosophy of Religion: Classic and Contemporary Issues. Blackwell Pub..
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  5. Pamela Sue Anderson (2007). Feminist Challenges to Conceptions of God: Exploring Divine Ideals. Philosophia 35 (3-4):361-370.
    This paper presents a feminist intervention into debates concerning the relation between human subjects and a divine ideal. I turn to what Irigarayan feminists challenge as a masculine conception of ‘the God’s eye view’ of reality. This ideal functions not only in philosophy of religion, but in ethics, politics, epistemology and philosophy of science: it is given various names from ‘the competent judge’ to the ‘the ideal observer’ (IO) whose view is either from nowhere or everywhere. The question is whether, (...)
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  6. Pamela Sue Anderson (2006). Life, Death and (Inter)Subjectivity: Realism and Recognition in Continental Feminism. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):41 - 59.
    I begin with the assumption that a philosophically significant tension exists today in feminist philosophy of religion between those subjects who seek to become divine and those who seek their identity in mutual recognition. My critical engagement with the ambiguous assertions of Luce Irigaray seeks to demonstrate, on the one hand, that a woman needs to recognize her own identity but, on the other hand, that each subject whether male or female must struggle in relation to the other in order (...)
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  7. Pamela Sue Anderson (2002). 5 Myth and Feminist Philosophy. In Kevin Schilbrack (ed.), Thinking Through Myths: Philosophical Perspectives. Routledge.
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  8. Pamela Sue Anderson & Beverley Clack (eds.) (2004). Feminist Philosophy of Religion: Critical Readings. Routledge.
    Feminist philosophy of religion as a subject of study has developed in recent years because of the identification and exposure of explicit sexism in much of the traditional philosophical thinking about religion. This struggle with a discipline shaped almost exclusively by men has led feminist philosophers to redress the problematic biases of gender, race, class and sexual orientation of the subject. Anderson and Clack bring together new and key writings on the core topics and approaches to this growing field. Each (...)
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  9. Ruth Anthony (1993). The Guitar of God: Gender, Power, and Authority in the Visionary World of Mother Juana de la Cruz. [REVIEW] Speculum 68 (1):266-268.
  10. Ellen True Armour (1993). Deconstruction and Feminist Theology: Toward Forging an Alliance with Derrida and Irigaray. Dissertation, Vanderbilt University
    In this essay, I argue for an alliance between deconstruction and feminist theology. I forge this alliance by demonstrating deconstruction's usefulness for helping feminist theology deal more adequately with differences of race between women. I argue that 'deconstruction' can help feminist theology uncover the roots of its hegemony and learn to think 'race' and 'gender' differently. ;According to my reading of deconstruction, Derrida and Irigaray uncover a persistent patterning which structures our institutions, our thinking, our writing, our politics, etc. This (...)
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  11. Harriet Baber, Feminism and Christian Ethics1 21.
    Currently a number of feminists in philosophy and religious studies as well as other academic disciplines have argued that policies, practices and doctrines assumed to be sexneutral are in fact male-biased. Thus, Rosemary Reuther, reflecting on the development of theology in the Judeo-Christian tradition suggests that the long-term exclusion of women from leadership and theological education has rendered the “official theological culture” repressive to women and dismissive of women’s experience: “To begin to take women seriously,” she notes, “will involve a (...)
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  12. Ruth-Ellen Bates (1996). An I-Thou Approach to Saint Joan of Arc. Dissertation, The Union Institute
    Joan of Arc is one of the most extraordianary people in the history of western civilization. Her life, times, and mythology have inspired millions of works. From France to Japan to Africa to the United States people have created biographies, novels, dramas, operas, children's stories and even satires on Joan of Arc. ;Joan of Arc had what Rollo May calls "the courage to create." Joan derived her courage from her mystical union with the divine in her life portrayed mainly in (...)
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  13. Gretchen M. Baumgardt (2010). Reframing the Issues : An Ecofeminist Political Theology. In Philip J. Rossi (ed.), God, Grace, and Creation. Orbis Books.
  14. Craig Beam (2001). Becoming Divine: Towards a Feminist Philosophy of Religion Grace M. Jantzen Bloomington, IN: Indiana University Press, 1999, Viii + 296 Pp., $49.95, 24.95 Paper. [REVIEW] Dialogue 40 (03):622-.
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  15. Elizabeth M. Bucar, Grace Y. Kao & Irene Oh (2010). Sexing Comparative Ethics: Bringing Forth Feminist and Gendered Perspectives. Journal of Religious Ethics 38 (4):654-659.
    This collaborative companion piece, written as a postscript to the three preceding essays, highlights four themes in comparative religious ethics that emerge through our focus on sex and gender: language, embodiment, justice, and critique.
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  16. Elizabeth D. Burns (2012). Is There a Distinctively Feminist Philosophy of Religion? Philosophy Compass 7 (6):422-435.
    Feminist philosophers of religion such as Grace Jantzen and Pamela Sue Anderson have endeavoured, firstly, to identify masculine bias in the concepts of God found in the scriptures of the world’s religions and in the philosophical writings in which religious beliefs are assessed and proposed and, secondly, to transform the philosophy of religion, and thereby the lives of women, by recommending new or expanded epistemologies and using these to revision a concept of the divine which will inspire both women and (...)
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  17. U. M. Cadegan & J. L. Heft (1990). Mary of Nazareth, Feminism and the Tradition. Thought: A Journal of Philosophy 65 (2):169-189.
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  18. Urszula Chowaniec & Marzenna Jakubczak (2012). Conceptualizing Generation and Transformation in Women’s Writing. ARGUMENT 2 (1):5-15.
    The main objective of this collection of papers is to explore ideas of generation and transformation in the context of postdependency discourse as it may be traced in women’s writing published in Bengali, Polish, Czech, Russian and English. As we believe, literature does not have merely a descriptive function or a purely visionary quality but serves also as a discursive medium, which is rhetorically sophisticated, imaginatively influential and stimulates cultural dynamics. It is an essential carrier of collective memory and a (...)
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  19. W. Scott Cleveland & Lindsay K. Cleveland (forthcoming). The Defeat of Heartbreak: Problems and Solutions for Stump's View of the Problem of Evil Concerning Desires of the Heart. Religious Studies.
    Eleonore Stump insightfully develops Aquinas’s theodicy to account for a significant source of human suffering, namely the undermining of desires of the heart. Stump argues that what justifies God in allowing such suffering are benefits made available to the sufferer through her suffering that can defeat the suffering by contributing to the fulfillment of her heart’s desires. We summarize Stump’s arguments for why such suffering requires defeat and how it is defeated. We identify three problems with Stump’s account of how (...)
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  20. Nancy Frankenberry (2001). Becoming Divine: Towards a Feminist Philosophy of Religion (Review). Hypatia 16 (1):98-100.
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  21. Nancy Frankenberry (2001). Book Review: Grace M. Jantzen. Becoming Divine: Towards a Feminist Philosophy of Religion. Bloomington: Indiana University Press, 1999. [REVIEW] Hypatia 16 (1):98-100.
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  22. Nancy Frankenberry (1994). Introduction: Prolegomenon to Future Feminist Philosophies of Religions. Hypatia 9 (4):1-14.
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  23. Marta Frascati, The Kenosis of Feminism : An Exploration of Christian Feminist Theology with Special Reference to Gianni Vattimo.
    In current discussion among feminists in general and feminist theologians in particular the status of theory, especially concerning essentialism and foundationalism, is a critical question. This study examines the issues pertaining to this question through reference to Nancy Fraser and Linda Nicholson, Susan Thistlethwaite, Sheila Davaney, Rebecca Chopp, and Morny Joy.
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  24. Ann Garry & Marilyn Pearsall (eds.) (1996). Women, Knowledge, and Reality: Explorations in Feminist Philosophy, 2nd Ed. Routledge.
    This second edition of Women, Knowledge and Reality continues to exhibit the ways in which feminist philosophers enrich and challenge philosophy. Essays by twenty-five feminist philosophers, seventeen of them new to the second edition, address fundamental issues in philosophical and feminist methods, metaphysics, epistemology, and the philosophies of science, language, religion and mind/body. This second edition expands the perspectives of women of color, of postmodernism and French feminism, and focuses on the most recent controversies in feminist theory and philosophy. The (...)
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  25. Eugenie Gatens-Robinson (1994). Finding Our Feminist Ways in Natural Philosophy and Religious Thought. Hypatia 9 (4):207 - 228.
    The essay explores the connection between ecological wisdom and feminist spirituality. It takes a careful look at the difficulties that feminist thinkers have had in establishing such wisdom through a tradition of ethics focused on intrinsic value, a tradition of scientific thinking in which the knower is distanced from nature, and Western religious thinking in which both the feminine and nature are taken as profane. The suggestion is made that the resources of American Naturalism may provide a truly spiritual means (...)
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  26. Tom Grimwood (2004). The Body as a Lived Metaphor: Interpreting St Catherine of Siena as an Ethical Agent. Feminist Theology 13 (1):62-76.
    This article argues that reading the life of Catherine of Siena can fall into passive models of feminine agency that stifle the potential such a life has to offer. By investigating the way passivity is imposed by both traditional and feminist writers on her life, this article argues that new ways of conceptualizing asceticism are possible through the affirmation of Catherine of Siena’s agency as active. This involves viewing the relation of the ascetic body to its explanatory texts (both historical (...)
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  27. Harriet A. Harris (2000). Grace Jantzen Becoming Divine: Towards a Feminist Philosophy of Religion. (Manchester: Manchester University Press, 1998). Pp. VIII+296. £45.00 (Hbk), £15.99 (Pbk). ISBN 0 7190 5354 4 (Hbk); 0 7190 5355 2 (Pbk). [REVIEW] Religious Studies 36 (3):367-373.
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  28. Victoria S. Harrison (2007). Feminist Philosophy of Religion and the Problem of Epistemic Privilege. Heythrop Journal 48 (5):685–696.
    There have been a number of developments within religious epistemology in recent years. Currently, the dominant view within mainstream philosophy of religion is, arguably, reformed epistemology. What is less well known is that feminist epistemologists have also been active recently within the philosophy of religion, advancing new perspectives from which to view the link between knowledge and religious experience. In this article I examine the claim by certain feminist religious epistemologists that women are both epistemically oppressed and epistemically privileged, and (...)
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  29. Amy Hollywood (2001). Book Review: Mary A. Suydam and Joanna E. Zeigler. Performance and Transformation: New Approaches to Late Medieval Spirituality. New York: St. Martin's Press, 1999. [REVIEW] Hypatia 16 (2):106-108.
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  30. Amy M. Hollywood (2001). Performance and Transformation: New Approaches to Late Medieval Spirituality (Review). Hypatia 16 (2):106-108.
  31. Grace Jantzen (1999). Becoming Divine: Towards a Feminist Philosophy of Religion. Indiana University Press.
    'What canst thou say?' Finding a feminist voice As long as their situation is apprehended as natural, inevitable, ard inescapable, women's consciousness of ...
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  32. Grace M. Jantzen (1997). Feminism and Pantheism. The Monist 80 (2):266-285.
  33. Helen J. John (1992). Review: Hildegard of Bingen: A New Twelfth-Century Woman Philosopher? [REVIEW] Hypatia 7 (1):115 - 123.
    Three recent publications-Barbara Newman, Sister of Wisdom: St. Hildegard's Theology of the Feminine; Hildegard of Bingen, Scivias, translated by Mother Columba Hart and Jane Bishop; and Sabina Flanagan, Hildegard of Bingen, 1098-1179: A Visionary Life-provide access in English to Hildegard's vast and complex intellectual achievement. Reviewing these works I suggest why Hildegard's thought has only begun to be studied by philosophers, why such study is important, and I propose ways to approach Hildegard's work.
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  34. Helen J. John, S. N. D. (1992). Hildegard of Bingen: A New Twelfth‐Century Woman Philosopher? Hypatia 7 (1):115-123.
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  35. Kimerer L. Lamothe (2005). Reason, Religion, and Sexual Difference: Resources for a Feminist Philosophy of Religion in Hegel's Phenomenology of Spirit. Hypatia 20 (1):120 - 149.
    Reading Hegel's 1827 Lectures on the Philosophy of Religion alongside his Phenomenology of Spirit, I argue that his vision for becoming a self-conscious subject-or seeing (oneself as) "spirit"-requires taking responsibility for the insight that every act of reason expresses an experience of sexual difference. It entails working to bring into being communities whose conceptions of gender and the absolute realize this idea.
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  36. Kimerer L. LaMothe (2005). Reason, Religion, and Sexual Difference: Resources for a Feminist Philosophy of Religion in Hegel's. Hypatia 20 (1).
    : Reading Hegel's 1827 Lectures on the Philosophy of Religion alongside his Phenomenology of Spirit, I argue that his vision for becoming a self-conscious subject—or seeing (oneself as) "spirit"—requires taking responsibility for the insight that every act of reason expresses an experience of sexual difference. It entails working to bring into being communities whose conceptions of gender and the absolute realize this idea.
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  37. Karmen MacKendrick (2005). Feminist Philosophy of Religion. Teaching Philosophy 28 (1):91-95.
  38. Kenneth McGovern & Béla Szabados (1999). Grace M. Jantzen, Becoming Divine: Towards a Feminist Philosophy of Religion Reviewed By. Philosophy in Review 19 (6):424-427.
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  39. Marie-José Mondzain & tr Franses, Rico (2000). Iconic Space and the Rule of Lands. Hypatia 15 (4):58-76.
    : In the following extract, Mondzain examines the way in which the spiritual hegemony of the Early Christian and Byzantine church was transformed into political power. The primary tool used in this endeavor was the icon. The representation of the holy figures of Christianity as space-occupying physical beings puts into play a series of spatial operations which aided in the exercise of temporal, imperial authority.
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  40. Joanne E. Myers (2013). Enthusiastic Improvement: Mary Astell and Damaris Masham on Sociability. Hypatia 28 (3):533-550.
    Many commentators have contrasted the way that sociability is theorized in the writings of Mary Astell and Damaris Masham, emphasizing the extent to which Masham is more interested in embodied, worldly existence. I argue, by contrast, that Astell's own interest in imagining a constitutively relational individual emerges once we pay attention to her use of religious texts and tropes. To explore the relevance of Astell's Christianity, I emphasize both how Astell's Christianity shapes her view of the individual's relation to society (...)
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  41. Jordan D. Paper (2001). Feminism and World Religions (Review). Philosophy East and West 51 (1):118-120.
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  42. Marjorie Hewitt Suchocki (1994). The Idea of God in Feminist Philosophy. Hypatia 9 (4):57 - 68.
    The marginal position of women within the Western tradition provides a critical vantage point for feminist redevelopment of the notion of God. Feminists tend to replace the classical categories of substance philosophies traditionally used for God with relational categories often drawn from organic philosophies. They also project the dynamic character of language itself into the discussion of God. This essay focuses on these issues as they are developed by Mary Daly and Rebecca Chopp.
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  43. Brendan Sweetman (1999). A Feminist Philosophy of Religion. International Philosophical Quarterly 39 (3):363-365.
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  44. Sylvia Walsh (2000). Grace M. Jantzen, Becoming Divine: Towards a Feminist Philosophy of Religion. Bloomington and Indianapolis 1999. [REVIEW] International Journal for Philosophy of Religion 48 (1):59-61.
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  45. Carol Wayne White (2002). Poststructuralism, Feminism, and Religion: Triangulating Positions. Humanity Books.