Bodily Citations: Religion and Judith Butler by Ellen Armour, Susan St. Ville
By Ellen Armour, Susan St. Ville
In such works as Gender Trouble and Bodies That Matter Judith Butler broke new floor in knowing the development and function of identities. whereas Butler's writings were the most important and infrequently debatable within the improvement of feminist and queer idea, Bodily Citations is the 1st anthology based on utilising her theories to faith. during this assortment students in anthropology, religious study, theology, ethics, and formality reports use Butler's paintings to enquire quite a few issues in biblical, Islamic, Buddhist, and Christian traditions. The authors shed new mild on Butler's principles and spotlight their moral and political import. additionally they develop the scope of spiritual experiences as they bring about it into dialog with feminist and queer theory.
Subjects mentioned contain the woman's mosque circulation in Cairo, the ordination of ladies within the Catholic Church, the potential for queer ethics, spiritual ritual, and biblical structures of sexuality.
Contributors comprise: Karen Trimble Alliaume, Lewis collage; Teresa Hornsby, Drury college; Amy Hollywood, Harvard Divinity tuition; Christina Hutchins, Pacific institution of faith; Saba Mahmood, college of California, Berkeley; Susanne Mrozik, Mount Holyoke collage; Claudia Schippert, college of important Florida; Rebecca Schneider, Brown college; Ken Stone, Chicago Theological Seminary
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Extra info for Bodily Citations: Religion and Judith Butler
The features of ideal human bodies reiterate general South Asian cultural norms, not speciﬁc to Buddhism, of, in Butler’s words, “what counts as a valued and valuable body” (BTM, p. 22). 22 Virtuous bodies are presumed to be the karmic effects of merit and serve as visible markers of a person’s past virtue. Even more signiﬁcantly, virtuous bodies indicate a person’s present capacity for virtue. For example, one scholar, writing about Therava¯da Buddhism in modern Sri Lanka, notes that the most attractive monks are considered to be the ones with the greatest reputations for virtue.
Additionally, if virtuous bodies indicate a person’s present capacity for virtue, abject bodies indicate that this capacity is, at best, limited. For instance, some physical conditions prohibit one from ordaining as a monk or nun. Those prohibited from ordination include: “dwarfs, those missing a limb, the blind, the deaf, those with boils, or leprosy”34 as well as those who are not normatively sexed. One inﬂuential scholastic text maintains that certain kinds of beings are utterly incapable of moral agency.
She is not a victim, but an agent. Beautiful Woman’s experience of abjection is very different from that of abject beings such as the starving mother in the story who has not chosen abjection; she has simply attained a conventionally deﬁned abject rebirth. Whereas the starving mother experiences abjection as suffering, Beautiful Woman does not appear to suffer. To the contrary, she feels no regret, even while cutting off her breasts. Further, she gains great beneﬁt by abjecting herself. She makes progress on the Bodhisattva path and eventually becomes a Buddha.