La mise en garde d'un psychiatre spécialiste de l'enfance sur les dérives de l'indifférenciation sexuelle.

Journal Name: Philologus Issue: Ahead of print.

Feminist engagement with liturgy has produced an abundance of new texts. This essay seeks to complement the production of feminist texts for prayer by considering ways in which feminist liturgy might more intentionally reflect on practices which mediate feminist liturgical principles— and especially the congruence of non-verbal aspects of liturgy with texts for and about feminist liturgy. The essay juxtaposes literature in feminist liturgy with literature in wider circles of liturgical theology. It draws a number of clues from the work (...) of Nicola Slee and also considers contributions from Rosemary Radford Ruether, Letty Russell and Siobhan Garrigan. (shrink)

Over the years, Katie Cannon's students referred to her work in progress as "Katie's canon." Not only does this book represent the canon of Cannon's best work; the book itself directly addresses the issues of canon formation and canon reformation. Cannon canonizes a literary tradition and directly addresses both oppression and liberation of African American women. Now in an expanded 25th-anniversary edition, Katie's Canon still packs firepower.

Contrasting Christian and Taoist thought, the philosopher explores the roots of man's estrangement from nature and its relationship to modern social, psychological, and sexual anxieties That human beings stand separate from a nature that ...

This 2004 book was the first intellectual biography of one of the very first English women philosophers. At a time when very few women received more than basic education, Lady Anne Conway wrote an original treatise of philosophy, her Principles of the Most Ancient and Modern Philosophy, which challenged the major philosophers of her day - Descartes, Hobbes and Spinoza. Sarah Hutton's study places Anne Conway in her historical and philosophical context, by reconstructing her social and intellectual milieu. She traces (...) her intellectual development in relation to friends and associates such as Henry More, Sir John Finch, F. M. van Helmont, Robert Boyle and George Keith. And she documents Conway's debt to Cambridge Platonism and her interest in religion - an interest which extended beyond Christian orthodoxy to Quakerism, Judaism and Islam. Her book offers an insight into both the personal life of a very private woman, and the richness of seventeenth-century intellectual culture. (shrink)

The aim of this paper is to examine, comparatively, women’s place within the political systems of Plato, Aristotle and Hegel from a brief sketch of their conceptions about human nature and feminine nature. It will be intended to indicate to what extent there is a relation, sometimes of tension, sometimes of complementarity, in the way descriptive and prescriptive elements function to circumscribe the space of women from the household private sphere, from Aristotelian and Hegelian perspectives, and how the subordination of (...) descriptive elements to prescriptive elements allow woman to ascend in the public sphere under the Platonic perspective. After tracing this sketch, it will be suggested how this tension, in the political philosophy of Hegel, will result, in a way, in an explicit denial of women's political rights and, in another way, in the possibility of envisioning civil and political equality between men and women from an internal and inherent device of the Hegelian system, the notion of “second nature” as ethical reposition of the natural. (shrink)

Historical representations of God are deeply masculinist within the Christian tradition. In spite of the theoretical recognition that God transcends gender, Christian tradition failed to produce fully autonomous female images of God. While representations of the Virgin Mary were the only expressions of the divine as feminine, the figure of Mary was shrouded in ambivalence since she was often shown as both authoritative and submissive. In spite of these limitations, she can serve as an inspiration to feminist artists and theologians. (...) Contemporary renditions of Mary, inspired by the images of Our Lady of Guadalupe, show her as triumphant, and actively involved in women’s struggle. Other artistic works from Native American and Goddess traditions display the sacred women as selfdetermined and capable of creativity at various stages in life. This article proposes that within a visual culture like ours, figures of God as feminine are crucial in challenging the reigning masculine symbols for God. (shrink)

Christian feminist theory faces many stresses, some due directly to the apparent nature of Christianity and its seeming patriarchy. But feminism can also be thought inherent in Christianity. All people are made in God’s image. Christians should view women and men as equals, just as they should see peopleof all races as equals. The basic question discussed, within a biblical and philosophical framework, is if it possible for Christian feminist theory to hold thatthere is an essence to being a woman, (...) being a man or being human all the while recognizing vast differences among women, among men and among human persons? I propose a beginning solution to this problem. (shrink)

Christian feminist theory faces many stresses, some due directly to the apparent nature of Christianity and its seeming patriarchy. But feminism can also be thought inherent in Christianity. All people are made in God’s image. Christians should view women and men as equals, just as they should see people of all races as equals. The basic question discussed, within a biblical and philosophical framework, is if it possible for Christian feminist theory to hold that there is an essence to being (...) a woman, being a man or being human all the while recognizing vast differences among women, among men and among human persons? I propose a beginning solution to this problem. (shrink)

The widows of the Pastoral Epistles have been a puzzle for interpreters for generations. In the “Widows’ Tale” different categories of women are given a whole set of instructions, including how they shall be organized and with whom to live. In this article, I will highlight the interpretative potential of the very last verse of the paragraph, where “a believing woman who has widows” is mentioned. In some important manuscripts, scribes have added “believing man” in v. 16, while others have (...) left out the woman altogether. What can these disagreements and changes tell? I will argue that not enough scholarly attention has been directed to this verse. There is huge potential for a new understanding of the whole paragraph hidden here. Attention to alternative housing arrangements and manuscript variations will be employed as interpretative tools. I will use the disagreement among scribes to rethink variety and difference, and to reimagine ekklēsia within intersectional early Christian households. (shrink)

In this article "The antinomy "man-woman" in the personal perspective of the formation of the individual religiosity of the Orthodox believer" by Anna Kulagina-Stadnychenko explores the antinomy of the phenomenon of "manwoman" from the point of view of theology and secular science, examines the peculiarities of its functioning at the level of individual religiosity of the Orthodox believer and in the Ukrainian context. Attention is drawn to several challenges that have always been the cornerstone of the collision of alternative thoughts (...) in solving the antinomy "man-woman." The significance of the latter for the Orthodox believer in view of finding the meaning of life, which is due to awareness of the individual finale of the person. It is shown that the category of reciprocity remains universal for the phenomenological understanding of the meaning of gender. However, unlike secular approaches, apologists of Christianity prefer to talk about the formation of gender identity, and not to look for differences between sexes. Instead, a scientific approach clearly distinguishes the gender identities. It was investigated that the distribution of gender roles is significantly influenced by cultural and religious traditions. Regarding the influence of Orthodoxy on the solution of antinomy "man - woman" in the formation of the individual religious faith of a believer in Ukraine, here the author defines certain features. Finally, it is argued that religious pluralism, the temporary integration of certain parts of Ukraine into other Western European states, led to the inclusion of different ideological models into the individual religiosity of an Orthodox believer, practically made it impossible for a strict patriarchal dependence, and thus, reduced the relationship between "man-woman" through more partnerships. (shrink)

Theologian, social psychologist, and activist Christena Cleveland draws on her journey to dismantle the cultural "whitemalegod" and discover the Sacred Black Feminine, weaving together personal story and research to introduce a Black Female God who imbues us with hope, trust, and presence.

The name “Phoebe” probably is not too familiar in the study of the New Testament before 90’s. However, in the recent study of the role of woman in the Bible in connection with the patronage system in the Greco-Roman society, Phoebe has an important role because she helps Paul in his preparation for the mission to Rome. Paul calls her as a sister, deacon, and patron. This research argues that Phoebe has a role as a benefactor and deacon within the (...) patron-client system in the Roman society. Paul asks her to carry his letter to Rome in order that Christian community in Rome may help him for the future mission to bring the Gospel to Spain. Keywords: Phoebe, patronage, deacon, benefactor, and reciprocity. Abstrak: Nama “Febe” mungkin tidak begitu familiar dalam studi Perjanjian Baru sebelum tahun 90-an. Namun, dalam studi belakangan ini tentang peran perempuaan dalam Alkitab dalam kaitannya dengan sistem patronasi dalam masyarakat Yunani-Romawi, Febe memiliki peran penting karena dia membantu Paulus dalam persiapan misinya ke Roma. Paul menyebutnya sebagai saudari, diakon, dan pelindung. Penelitian ini hendak menunjukkan bahwa Phoebe memiliki peran sebagai donatur dan diakon dalam sistem patron-klien dalam masyarakat Romawi. Paulus memintanya untuk membawa suratnya ke Roma agar komunitas Kristen di Roma dapat menolongnya berkenaan dengan misi di masa depan yaitu mewartakan Injil ke Spanyol. Kata-kata kunci: Phoebe, patronage, deacon, donatur, dan timbal balik. (shrink)

Spacetime as we know and love it is lost in most approaches to quantum gravity. For many of these approaches, as inchoate and incomplete as they may be, one of the main challenges is to relate what they take to be the fundamental non-spatiotemporal structure of the world back to the classical spacetime of GR. The present essay investigates how spacetime is lost and how it may be regained in one major approach to quantum gravity, loop quantum gravity.

...Through this eleven-session Bible study, you will learn to turn from worldly satisfactions to a life of contentment, from selfishness to humility, and from unbelief to rich fellowship with God.--back cover.

In lieu of an abstract, here is a brief excerpt of the content:CHRISTIANITY AND VIOLENCE: A RESPONSE TO ROBERT DALY Paul Nuechterlein Emmaus Lutheran Church, Racine, Wisconsin While listening to the presentations up to now, I've found myself to be continually scrapping what I was going to say and going on to something else. The only thing I've saved so far is to begin with a sincere thanks to you, Bob Daly, for this paper. It is such an excellent start (...) on the themes ofthis conference, to cover such a broad range ofthe history and the data of Christianity on the theme of violence and institution. And yet, through that broad range ofanalysis, you also help us to focus on what I see as some very important issues, especially the one that you lifted up and emphasized againjust now, the issue ofuniversal salvation. At the risk of sounding a bit like a schoolboy with a new vocabulary word, that issue is for me an insight, to usethatLonerganian term, thatbrings togethermany things under a single view. Iknow thatthere's been abroadrange ofinterestinviolence in general, and especially as it is manifested in Christian institutions of which Tm a part. Then there has also been an interest in the issue ofuniversal salvation. I've actually already been a believer, a hoper in that for quite some time. But the way that you brought them together in this paper, that is the insight for me. It is something that I honestly will take away from this conference as being very important. You've made us see that connection and from that to raise the question: if, as Christians, we continue to imagine ourselves as possibly destined to an ultimate violence of hell as a place of eternal damnation and torture, how much has that played a part in our earthly willingness to participate in violence? Does it make it easier for us to say yes to violence here in this life, when we can imagine ourselves as possibly destined to an ultimate violence? You make that connection, you mention Paul Nuechterlein35 it as a massively central problem, and you've convinced me of it. I think its something we needto work on. We now need to find ways of lifting up that minority viewpoint of hoping for universal salvation to become once again the majority viewpoint. The question thus focuses on the strategy of how to do that. Because there's always the danger that, as we become zealous about something, we can start presenting it in a forceful and violent way. For instance, people could come away from what we're trying to convince them of, and ask themselves: "Gee, did he just say something like: 'You're going to Hell if you don't stop believing in Hell.'?" We can perhaps come across that way if we're too forceful about it. Before your remarks, I hadn't made the connection with the Vietnam War. I hadn't noticed how much that could help us toward the strategy we seek. What turned the American people against the war was seeing its violence on their TV screens, violence that didn't fit in with their imaginative view of themselves. Is there a way in which we can work that sort of strategy by replacing our imagination of ultimate violence with at least the hope of universal salvation? One of my favorite stories—itjust came to me as you were talking—is from the Lynn Brothers, Matthew and Dennis, two Catholic priests or former Catholic priests. They have a little book about the goats, from the image of Matthew 25 on the separation of the sheep from the goats. They tell a story about working with a woman who came to one of them in counseling, frightened for her son. Her son had been in all kinds of addiction problems, all kinds of trouble with the law throughout his life, and was coming to apoint where he was really bottoming out. And through all ofthat, the thing that she still worried about the most was: when he dies, is he going to go to hell? The problem, of course, was that she was still holding on to that majority vision, and I think it... (shrink)

In Ethics and the Autonomy of Philosophy, Bernard Walker sets out with two objectives. First, Walker argues that ethics is autonomous as a discipline. Oftentimes ethics books, from a Christian perspective, lean toward grounding ethics in theology or in biblical proof texting. Walker departs from this tradition. Ethics grounded in theology entails a limited scope for those doing ethics in that the Christian God must be assumed for both Christian and non-Christian when at the table of ethical dialogue. For the (...) non-Christian, this loads the dice and shuts down ethical consensus and dialogue, if not ethical truth. With that said, this book does not depart from Christian ethical views on such issues as the sanctity of life, antiracism, the death penalty, the objectivity of ethics, and the importance of integrating faith into ethics; however, Walker does so from a common denominator of philosophy rather than theology. Second, Walker ventures into the streets and engages the man/woman on the streets approach to ethics and ethical decision-making. He points out the shortcomings of the ubiquitous views of the man/woman on the streets, viz., cultural relativism, skepticism, and the attitude that ethics is merely a matter of personal choice. (shrink)

Ammianus Marcellinus, by common consent the last great historian of Rome, rounds off his obituary notice of the emperor Constantius II with the following observation: The plain simplicity of Christianity he obscured by an old woman's superstition; by intricate investigation instead of seriously trying to reconcile, he stirred up very many disputes, and as these spread widely he nourished them with arguments about words; with the result that crowds of bishops rushed hither and thither by means of public mounts on (...) their way to synods , and while he tried to make all their worship conform to his own will, he cut the sinews of the public transport service. This is a perceptive judgement of the ecclesiastical politics of the reign of Constantius, remarkable in a pagan writer, and of exceptional significance in that it lies outside those very ‘arguments about words’ which contaminate all the Christian assessments of this emperor. Although Ammianus is unsympathetic to Constantius, he manages succinctly to grasp the basic drift of imperial policy, inherited from Constantine himself, of trying to enforce the emperor's view of doctrinal and ecclesiastical unity by the summoning of repeated episcopal councils and browbeating the bishops into agreement — thus paying lip-service to the independence of the church's judgements. To the observant outsider, this process was notable above all for the burden it placed on the cursus publicus, as the bishops went about their business around the empire now provided with official evectiones; and Ammianus' comment finds confirmation in the letter issued by eastern bishops attending one of the many councils of Constantius' reign, that at Sardica in 343, who complained of the ‘attrition’ of the transport service caused by the imperial summons. (shrink)

The Samaritan woman in John 4 has been generally viewed as morally loose because of her marital experience. Nigerian women with similar experience are also perceived by many as morally deficient. This article examined the woman’s experience in light of divorce and remarriage in Nigeria. Employing the reader-oriented and descriptive methods, the essay found that in his encounter with the Samaritan woman Jesus did not accuse her of any sin. Moreover, the Pentateuchal laws, which were binding also on Samaritans, had (...) provisions by which it was permissible for a woman to be married several times. Therefore, the woman’s marital experience did not necessarily make her morally deficient. The article also found that in Nigeria certain patriarchal factors do force women out of marriage, which also has nothing to do with their moral status. Due to the Christian doctrine that prohibits a woman to marry another man while her husband is still alive, some churches treat women divorcees with contempt and segregation. But this doctrine is based on biblical passages, which if adapted to the Nigerian readers’ context make divorce and remarriage acceptable. This view is in line with Jesus’ open attitude to the Samaritan woman. Therefore, in the Nigerian context the pastoral significance of the Samaritan woman’s story resides not in her morality but in the church recognising that divorce and remarriage do not constitute disobedience to scripture, and that they are not necessarily an indication of moral misconduct on the part of the affected women.Contribution: Contributing to the scholarly discussion on the Samaritan woman narrative, the article compared her marital experience with those of Nigerian women affected by divorce and remarriage, and postulated that their experiences are not necessarily an indication of moral depravity on their part. (shrink)

Women have for centuries suffered different forms of oppression and arguably continue to suffer in subtle forms in the 21st century. Marion Young points to five types of oppression, namely, violence, exploitation, marginalisation, powerlessness and cultural imperialism. For South African black women, all of these types of oppression have manifested three times more as they have suffered triple oppression of race, class and gender to employ the widely used notion of triple jeopardy in the womanist discourses and Black Theology of (...) Liberation. The struggle of women to challenge the patriarchal culture of subordination is still pertinent for our context today. Patriarchy is a reality that has been inscribed in the minds, souls and bodies of these women. It arguably continues to be inscribed in subtle forms. Patriarchy and the oppression of women have been justified and perpetuated by a complex interplay of Christian teachings and practices fused with culture and the use of the Bible. Yet, for these women, church and the Bible continue to be central in their lives. This article looks at the cries of African women in juxtaposition to their prayers, faith and thus spirituality, and to argue that theirs is a pseudo-spirituality. This article is thus a womanist exposition of the pseudo-spirituality of an African woman in a quest for liberation of her spirituality. (shrink)

This newly revised edition of Edith Stein’s collected essays on woman is a valuable text. It contains two significant changes from the first edition. The first is a recently discovered addition of sixteen more pages to the essay “Spirituality of Christian Woman,” while the second is the deletion of an address now believed to have been falsely ascribed to Stein entitled “Challenges Facing Swiss Catholic Academic Women.” In addition, the typeface has been changed to a more readable style.

Women whether at home or at work, are generally more easily hurt by difficult situations and angry words, and are less able to cope with the cut and thrust of life. We were made as complementaly individuals to men and we need their strength, their objectivity and their protection at difficult times. But equally, ourvery sensitiiity and vulnerability makes us more ready to recwnize our need of God and of His daily power and While a man is often too busy (...) to acknowledge his need of a Saviour, a woman knows her need because it is an integral part of her own make-up1. (shrink)

_Making Sense of Tantric Buddhism_ fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were "marginal" or primitive and situating them instead--both ideologically and institutionally--within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through comparative analysis of modern historical narratives--that depict (...) Tantrism as a degenerate form of Buddhism, a primal religious undercurrent, or medieval ritualism--he likewise demonstrates these to be stock patterns in the European historical imagination. Through close analysis of primary sources, Wedemeyer reveals the lived world of Tantric Buddhism as largely continuous with the Indian religious mainstream and deploys contemporary methods of semiotic and structural analysis to make sense of its seemingly repellent and immoral injunctions. Innovative, semiological readings of the influential _Guhyasamaja Tantra_ underscore the text's overriding concern with purity, pollution, and transcendent insight--issues shared by all Indic religions--and a large-scale, quantitative study of Tantric literature shows its radical antinomianism to be a highly managed ritual observance restricted to a sacerdotal elite. These insights into Tantric scripture and ritual clarify the continuities between South Asian Tantrism and broader currents in Indian religion, illustrating how thoroughly these "radical" communities were integrated into the intellectual, institutional, and social structures of South Asian Buddhism. (shrink)

_Making Sense of Tantric Buddhism_ fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were "marginal" or primitive and situating them instead -- both ideologically and institutionally -- within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through comparative analysis of (...) modern historical narratives -- that depict Tantrism as a degenerate form of Buddhism, a primal religious undercurrent, or medieval ritualism -- he likewise demonstrates these to be stock patterns in the European historical imagination. Through close analysis of primary sources, Wedemeyer reveals the lived world of Tantric Buddhism as largely continuous with the Indian religious mainstream and deploys contemporary methods of semiotic and structural analysis to make sense of its seemingly repellent and immoral injunctions. Innovative, semiological readings of the influential _Guhyasamaja Tantra_ underscore the text's overriding concern with purity, pollution, and transcendent insight -- issues shared by all Indic religions -- and a large-scale, quantitative study of Tantric literature shows its radical antinomianism to be a highly managed ritual observance restricted to a sacerdotal elite. These insights into Tantric scripture and ritual clarify the continuities between South Asian Tantrism and broader currents in Indian religion, illustrating how thoroughly these "radical" communities were integrated into the intellectual, institutional, and social structures of South Asian Buddhism. (shrink)

After forty years of legalized abortion in the United States, the results are starting to come in on the impact this “freedom” has had on women. Bearing an immense burden of blood guilt (shared by the men who support abortion), they have grown hardened and even hostile toward motherhood, domesticity, and children. This has in turn put enormous cultural pressure on those women who “choose” to stay at home to bring up their children, creating a war on women from both (...) directions. (shrink)

This volume is as substantial in content as it is in heft. The sequel to the author’s The Concept of Woman: The Aristotelian Revolution, 750 BC – 1250 AD, the present book continues the ambitious project of analyzing texts that treat the concept of woman using philosophical reasoning or sense-evidence to defend an argument. Ultimately, the goal is to bring the analysis through 2000 A.D. The use of many texts and genres across several centuries to recover information about women also (...) informs Women and Spiritual Equality in Christian Tradition by Patricia Ranft, a work with similar conclusions. A constant theme through both volumes of The Concept of Woman is the complementarity of the sexes: “explanations of the respective identities of woman and of man are both needed to explain the identity of the human being”. “A deep impulse in Christianity towards integral gender complementarity reappears at different moments in history,” Allen asserts, finding St. Augustine the first to advance complementarity. She argues that the concepts of woman and of man become more complex with the Renaissance’s “discovery of the interiority of the human being”. In the fifteenth century such complementarity was renewed by Christine de Pizan, Leonardo Bruni, and Laura Cereta, yet full articulation remained centuries away. (shrink)

The problem of free will as it is know in Western philosophical traditions is hardly known in China. Considering how central the problem is in the West, this is a remarkable fact. We try to explain this, and we offer insights into discussions within Chinese traditions that we think are related, not historically but regarding the issues discussed. Thus we introduce four central Chinese concepts, namely: (1) xīn 心 (heart, heart-mind), (2) xìng 性 (human nature, characteristic tendencies, inborn capacity), (3) (...) mìng 命 (lifespan, fate, command, allotment, endowment), and (4) zìrán 自然 (self-so, so of itself, nature, spontaneity), and we indicate how these concepts and their discussions can be related to discussions on free will. (shrink)

This is a chapter of the planned monograph "Out of Nowhere: The Emergence of Spacetime in Quantum Theories of Gravity", co-authored by Nick Huggett and Christian Wüthrich and under contract with Oxford University Press. (More information at www<dot>beyondspacetime<dot>net.) This chapter introduces causal set theory and identifies and articulates a 'problem of space' in this theory.

The quotation in the title is taken from a contemporary, Mark Twain, who is often quoted as a stern critic of Mrs Eddy, but who also held the opinion that `In several ways she is the most interesting woman that ever lived, and the most extraordinary'. Yet today, less than a hundred years after her death, Eddy has become barely visible in academic discussions relating to women, religion and spirituality, or in discourse concerning Christian and faith-based healing. Eddy produced seminal (...) work in these fields and founded a world-wide religious movement in Christian Science, whose followers are still actively studying and practising the ideas she pro-pounded. As a reformer, Eddy wanted to reinstate `primitive Christianity and its lost element of healing', and she wrote her book, Science and Health with Key to the Scriptures to inspire the mainstream churches with this message. With the rejection of her ideas, she was impelled to found her own church to take her vision forward. (shrink)

Keine ausführliche Beschreibung für "Ethik und Technik" verfügbar.

A bold and visionary book that reveals the false and catastrophically damaging images at the root of the oppression of women and the rape of Earth's resources, ...