Titlebook: New Topics in Feminist Philosophy of Religion; Contestations and Tr Pamela Sue Anderson Book 2010 Springer Science+Business Media B.V. 2010

genuine

Is Literature Any Help in Liberating Eve and Mary?fort” (p. 33). My article engages with the ideas of Le Doeuff by referring to literary texts where women strive for access to knowledge but it is barred to them on the grounds of gender. Maggie Tulliver from George Eliot’s . and Morag Gunn from Margaret Laurence’s . yearn for acceptance of their int

Insufficient

The Abandoned Fiancée, or Against Subjectionham Ward’s ., I contend that the recent penchant for an ethics of kenosis in religious thought leads ultimately—despite explicit protestations to the contrary—to a conception of subjectivity as constituted in servitude before Christ. However, this criticism is not—. Ward—to apply secular, Enlightenm

放肆的我

裂隙

The Lived Body, Gender and Confidencecidates the nature of “the lived body”, which is thought to exist as a kind of post-Kantian a priori, whose flesh knits human bodies together within a world. This body is a synthetic form capable of creating unity out of multiple sensations, but also capable of generating differentiations in its rel

Hemodialysis

colony

Becoming the Goddess: Female Subjectivity and the Passion of the Goddess Radhandia has a long history of men identifying with female spiritual exemplars. Here we address Zizek or Kristeva’s call for a “strong self” grounding ethical and spiritual commitment across genders, by asking what kind of subjectivity can inspire such transformative empathy able to attract a range selv

Coronation

Bodies in Space: Transcendence and the Spatialization of Gendernt and spirituality. Starting from an existentialist phenomenological understanding of transcendence, which is indebted to, but also departs from, the early Heidegger and Merleau-Ponty, the issue is rethought in terms of spatiality. The argument is thus directed against idealized conceptions of gend

飛鏢

The Unfolding of Our Lives with Others: Heidegger and Medieval Mysticismrms, like . or “releasement” borrowed from Meister Eckhart, but instead the focus on co-existence and shared mood (. and .) to be found in . (1927). At the same time, these concepts represent a missed opportunity, as can be seen when Heidegger’s arguments are juxtaposed with texts of fourteenth-cent

incarcerate

Beauvoir and the Transcendence of Natalitye; in the face of adversity and the ambiguities of existence she did not flee from the problems of being human to seek being elsewhere. Yet Beauvoir’s concept of human transcendence remains bound to the idea that death is the pivot of human identity—an idea challenged by the philosophy of natality.

fulcrum