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Grace M. Jantzen [52]Grace Jantzen [12]
  1.  80
    Becoming Divine: Towards a Feminist Philosophy of Religion.Grace Jantzen - 1999 - Indiana University Press.
    "The book’s contribution to feminist philosophy of religion is substantial and original.... It brings the continental and Anglo-American traditions into substantive and productive conversation with each other." —Ellen Armour To what extent has the emergence of the study of religion in Western culture been gendered? In this exciting book, Grace Jantzen proposes a new philosophy of religion from a feminist perspective. Hers is a vital and significant contribution which will be essential reading in the study of religion.
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  2.  1
    God's World, God's Body.Grace Jantzen - 1984 - Westminster Press.
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  3. God's World, God's Body.Grace M. Jantzen - 1984 - Religious Studies 20 (4):688-692.
     
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  4.  74
    Feminists, Philosophers, and Mystics.Grace M. Jantzen - 1994 - Hypatia 9 (4):186-206.
    This article challenges the widely held view that mysticism is essentially characterized by intense, ineffable, subjective experiences. Instead, I show that mysticism has undergone a series of social constructions, which were never innocent of gendered struggles for power. When philosophers of religion and popular writers on mysticism ignore these gendered constructions, as they regularly do, they are in turn perpetuating a post-Jamesian understanding of mysticism which removes mysticism and women from involvement with political and social justice.
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  5.  61
    Mysticism and Experience.Grace M. Jantzen - 1989 - Religious Studies 25 (3):295 - 315.
  6.  82
    Do We Need Immortality?Grace M. Jantzen - 1984 - Modern Theology 1 (1):25-31.
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  7.  15
    Do We Need Immortality?Grace M. Jantzen - 1984 - Modern Theology 1 (1):33-44.
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  8.  15
    Mysticism and Experience: GRACE M. JANTZEN.Grace M. Jantzen - 1989 - Religious Studies 25 (3):295-315.
    The definition of mysticism has shifted, in modern thinking, from a patristic emphasis on the objective content of experience to the modern emphasis on the subjective psychological states or feelings of the individual. Post Kantian Idealism and Romanticism was involved in this shift to a far larger extent than is usually recognized. An important conductor of the subjectivist view of mysticism to modern philosophers of religion was William James, even though in other respects he repudiated Romantic and especially Idealist categories (...)
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  9.  2
    Flourishing: Towards an Ethic of Natality.Grace Jantzen - 2001 - Feminist Theory 2 (2):219-232.
    How can feminist moral philosophy redeem the present? In this article I present the idea of a moral imaginary as the habitus of our ethical attitudes and actions, and argue that the moral imaginary of the West is preoccupied with gendered violence and death. I use a psychotherapeutic model of change through analysis and suggestion, and a Foucauldian account of the history of the present, to present the beginnings of an imaginary of natality centred in a symbolic of flourishing as (...)
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  10. Julian of Norwich: Mystic and Theologian.Grace Jantzen - 1989 - Religious Studies 25 (3):403-405.
     
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  11.  18
    What's the Difference? Knowledge and Gender in Modern Philosophy of Religion1: GRACE M. JANTZEN.Grace M. Jantzen - 1996 - Religious Studies 32 (4):431-448.
    Donna Haraway, in her ‘Manifesto for Cyborgs’, issues a warning that in the postmodern world where grand narratives increasingly fail and subjects are seen to be irremediably fragmented, ‘we risk lapsing into boundless difference and giving up on the confusing task of making a partial, real connection. Some differences are playful; some are poles of world historical systems of domination. Epistemology is about knowing the difference’. Such an account of epistemology, which sees its central task to be a knowledge of (...)
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  12. Ethics and Energy.Grace Jantzen - 1994 - Studies in Christian Ethics 7 (1):17-31.
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  13. On Worshipping an Embodied God.Grace M. Jantzen - 1978 - Canadian Journal of Philosophy 8 (3):511 - 519.
    Might God have a body? The overwhelming answer from within Christian orthodoxy is a resounding “No”. A concept of God adequate for sophisticated theism must, it is held, involve the notion of incorporeality: any being which had a body would, on that ground alone, be disqualified as a contender for the title “God” irrespective of other considerations.Part of the reason forth is insistence on God's incorporeality is that God is held to be the being who is supremely worthy of worship. (...)
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  14.  86
    Feminism and Pantheism.Grace M. Jantzen - 1997 - The Monist 80 (2):266-285.
    Most feminists take for granted that the One Father God, omnipotent, separate from the universe overwhich ‘he’ presides, which has been at the heart of western conceptions of deity, is a projection which ensuresthat all otherness is reducible to ‘a variant of the same’. In whatever way the divine might be thought, it should not be like that. From this agreed starting point, however, there is sharp divergence among feminists. Many feminists, rejecting this Big Daddy in the Sky, reject with (...)
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  15. For an Engaged Reading: William James and the Varieties of Postmodern Religious Experience.Grace M. Jantzen - 2005 - In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge. pp. 97--105.
     
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  16.  15
    Could There Be a Mystical Core of Religion?Grace M. Jantzen - 1990 - Religious Studies 26 (1):59 - 71.
  17.  34
    Christian Spirituality and Mysticism in the Encyclopedia of Religion: GRACE M. JANTZEN.Grace M. Jantzen - 1988 - Religious Studies 24 (1):57-64.
    The great increase of interest in the study of spirituality and mysticism is reflected in the large number of articles that the Encyclopedia of Religion devotes to various aspects of this topic. As one would expect, there are long entries for ‘Mysticism’ and ‘Christian Spirituality’ and ‘Religious Experience’. In addition to these broad categories, attention is given to more specific aspects of spirituality such as ‘Asceticism’, ‘Silence’, ‘Prayer’, ‘Meditation’, and so on. This is complemented by entries on many of the (...)
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  18. 'Barely by a Breath…': Irigaray on Rethinking Religion.Grace M. Jantzen - 2002 - In John D. Caputo (ed.), The Religious. Blackwell.
     
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  19. Conspicuous Sanctity and Religious Belief.Grace M. Jantzen - 1987 - In William J. Abraham & Steven W. Holtzer (eds.), The Rationality of Religious Belief: Essays in Honour of Basil Mitchell. pp. 121--140.
     
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  20. Mostafa Faghfoury, Ed., Analytical Philosophy of Religion in Canada. [REVIEW]Grace Jantzen - 1984 - Philosophy in Review 4:105-108.
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  21. Preface: Representation, Gender and Experience.Grace M. Jantzen - 1998 - Bulletin of the John Rylands Library 80 (3):3-4.
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  22. The Horizon of Natality: Gadamer, Heidegger, and the Limits of Existence.Grace M. Jantzen - 2003 - In Lorraine Code (ed.), Feminist Interpretations of Hans-Georg Gadamer. Pennsylvania State University Press. pp. 285--306.
     
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  23. Touching (in) the Desert: Who Goes There?Grace M. Jantzen - 2005 - In Yvonne Sherwood & Kevin Hart (eds.), Derrida and Religion: Other Testaments. Routledge.
     
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  24. The Legacy of Evelyn Underhill.Grace M. Jantzen - 1993 - Feminist Theology 2 (4):79-100.
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  25.  51
    Connection or Competition: Identity and Personhood in Feminist Ethics.Grace M. Jantzen - 1992 - Studies in Christian Ethics 5 (1):1-20.
  26. Philip C. Almond, Rudolf Otto: An Introduction to His Philosophical Theology Reviewed By.Grace M. Jantzen - 1985 - Philosophy in Review 5 (7):277-279.
     
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  27.  5
    Feminism and Flourishing: Gender and Metaphor in Feminist Theology.Grace M. Jantzen - 1995 - Feminist Theology 4 (10):81-101.
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  28.  17
    Steven T. Katz . Mysticism and Language. Pp. 262. . £30.00 Hb. [REVIEW]Grace M. Jantzen - 1995 - Religious Studies 31 (1):133.
  29.  18
    Donald Grayston. Thomas Merton: The Development of a Spiritual Theologian. Toronto Studies in Theology, Volume 20. Pp. Viii, 220. No Price Given. [REVIEW]Grace M. Jantzen - 1987 - Religious Studies 23 (1):148-150.
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  30.  17
    Epistemology, Religious Experience, and Religious Belief.Grace Jantzen - 1987 - Modern Theology 3 (4):277-291.
  31.  15
    Bernard McGinn. The Foundations of Mysticism: Origins to the Fifth Century. Pp. Xxii + 494. £25.00 Hb. [REVIEW]Grace M. Jantzen - 1993 - Religious Studies 29 (3):401.
  32.  15
    Reply to Taliaferro.Grace Jantzen - 1987 - Modern Theology 3 (2):189-192.
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  33.  13
    John Macquarrie. In Search of Humanity: A Theological and Philosophical Approach. Pp. Vii + 280. £8.50. [REVIEW]Grace M. Jantzen - 1984 - Religious Studies 20 (3):511-512.
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  34.  13
    Mark C. Taylor. Journeys to Selood: Hegel and Kierkegaard. Pp. Viii, 298. $7.95. [REVIEW]Grace M. Jantzen - 1983 - Religious Studies 19 (1):111.
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  35.  15
    Paul E. Szarmach . An Introduction to the Medieval Mystics of Europe. Pp. Vi + 376. $14.95 Pb, $39.50 Hb.Simon Tugwell O. P. Ways of Imperfection: An Exploration of Christian Spirituality. Pp. Xi+238. £5.95 Pb. [REVIEW]Grace M. Jantzen - 1985 - Religious Studies 21 (4):595-597.
  36.  13
    Patrick Sherry. Spirit, Saints and Immortality. Pp. 102. (London: Macmillan Press 1984.) £20.00. [REVIEW]Grace M. Jantzen - 1985 - Religious Studies 21 (2):267-269.
  37. Mostafa Faghfoury, Ed., Analytical Philosophy of Religion in Canada Reviewed By.Grace M. Jantzen - 1984 - Philosophy in Review 4 (3):105-108.
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  38.  10
    Human Diversity and Salvation in Christ: GRACE M. JANTZEN.Grace M. Jantzen - 1984 - Religious Studies 20 (4):579-592.
    What must I do to be saved? And is what I must do the same as what you must do? The Philippian jailor in the book of Acts received a most peculiar answer to the question: ‘Believe in the Lord Jesus Christ’, said St Paul, ‘and you will be saved.’ In the context, this hardly seems appropriate. The jailor was not asking how he could be assured of a place in the next world, or how he could be reconciled to (...)
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  39.  17
    'Religion' Reviewed.Grace M. Jantzen - 1985 - Heythrop Journal 26 (1):14–25.
  40.  9
    No Title Available: Religious Studies.Grace M. Jantzen - 1985 - Religious Studies 21 (4):595-597.
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  41.  8
    Jordan Aumann. Christian Spirituality in the Catholic Tradition. Pp. X + 326. . £8.50. [REVIEW]Grace M. Jantzen - 1987 - Religious Studies 23 (2):304-305.
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  42.  8
    Nathan R. Scott Jr. Mirrors of Man in Existentialism. Pp. 248. $7·95. [REVIEW]Grace M. Jantzen - 1982 - Religious Studies 18 (2):273.
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  43.  8
    No Title Available: REVIEWS.Grace M. Jantzen - 1983 - Religious Studies 19 (1):111-113.
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  44.  13
    Where Two Are to Become One': Mysticism and Monism.Grace Jantzen - 1989 - Royal Institute of Philosophy Supplement 25:147-166.
    If you would know God, you must not merely be like the Son, you must be the Son yourself. With these words Meister Eckhart encapsulates the aim of Christian mysticism as he understood it: to know God, and to know God in such a way that the knower is not merely like Christ but actually becomes Christ, taken into the Trinity itself. Eckhart speaks frequently of this in his sermons.
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  45.  7
    No Title Available.Grace M. Jantzen - 1987 - Religious Studies 23 (2):304-305.
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  46.  24
    ‘Where Two Are to Become One’: Mysticism and Monism.Grace Jantzen - 1989 - Royal Institute of Philosophy Lectures 25:147-166.
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  47.  32
    What's the Difference? Knowledge and Gender in (Post) Modern Philosophy of Religion.Grace M. Jantzen - 1996 - Religious Studies 32 (4):431 - 448.
    Although there is a deep channel dividing British philosophy of religion from French thought associated with poststructuralism, much is to be gained from communication between the two. In this paper I explore three central areas of difference: the understanding of the subject, of language, and of God/religion. In each case I show that continental philosophy pursues these areas in ways which make issues of gender central to their understanding; and suggest that, while continental thought is neither monolithic nor beyond criticism, (...)
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  48.  20
    Could There Be a Mystical Core of Religion?: GRACE M. JANTZEN.Grace M. Jantzen - 1990 - Religious Studies 26 (1):59-71.
    An identical consciousness of close communion with God is obtained by the non-sacramental Quaker in his silence and by the sacramental Catholic in the Eucharist. The Christian contemplative's sense of personal intercourse with the divine as manifest in the incarnate Christ is hard to distinguish from that of the Hindu Vaishnavite, when we have allowed for the different constituents of his apperceiving mass.
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  49.  6
    The Horizon of Natality.”.Grace Jantzen - 2003 - In Lorraine Code (ed.), Feminist Interpretations of Hans-Georg Gadamer. Pennsylvania State University Press. pp. 285.
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  50.  4
    No Title Available: Religious Studies.Grace M. Jantzen - 1985 - Religious Studies 21 (2):267-269.
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