Feminism, Sexuality, and the Return of Religion (Indiana

Feminist conception and reflections on sexuality and gender infrequently make touch with modern continental philosophy of faith. the place all of them come jointly, artistic and transformative considering happens. In Feminism, Sexuality, and the go back of faith, across the world famous students take on complex questions provoked by way of the customarily stormy intersection of those robust forces. The essays during this publication holiday down limitations as they expand the richness of every philosophical culture. They talk about issues corresponding to queer sexuality and faith, feminism and the reward, feminism and spiritual reform, and faith and variety. The members are Hélène Cixous, Sarah Coakley, Kelly Brown Douglas, Mark D. Jordan, Catherine Keller, Saba Mahmood, and Gianni Vattimo.

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Extra info for Feminism, Sexuality, and the Return of Religion (Indiana Series in the Philosophy of Religion)

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So Christianity continues to occupy languages and bodies, to instruct aspirations and habits, long after its churches are disestablished and its theologies ridiculed. Our perception of the exile of Christianity depends upon a confusion about disestablishment but also about sex. If anything was supposed to prove our freedom from dead churches and their ridiculous theologies, it was our orgasmic enlightenment, our sexual revolution. Triumph over Christendom has been a tenet in sexual politics—and, not least, in strategies of American queer activism from the late 1960s on.

Similar presumptions about the violence of sacrifice are to be found in Bruce Chilton’s Abraham’s Curse: Child Sacrifice in the Legacies of the West (New York: Doubleday, 2008); and behind both studies lurks the influential theory of René Girard on sacrifice as “primary violence”: see especially Violence and the Sacred (London: Athlone Press, 1977), and Things Hidden Since the Foundation of the World (London: Athlone Press, 1987). Note immediately, however, that it remains a moot point whether sacrifice is intrinsically and necessarily violent: such is a specifically modern presumption, as Jon Levenson in The Death and Resurrection of the Beloved Son (New Haven: Yale University Press, 1993) is wont to insist, and it enshrines the modern Kantian/Kierkegaardian moral dilemma (moral law vs.

The “sacrificial” ordeal of our feminist hero Isaac nonetheless remains on offer; its transformations are undeniably costly, but they are the price of freedom in the richest sense. And oddly, this lesson can at the end even be turned back on Abraham: his ordeal too, though not one of powerlessness, is equally one of purgation and transformation—the giving up of a falsely idolatrous desire in aid of proper detachment, proper submission to God. “Theonomy,” in short, is not a given but a lifetime’s undertaking—an ascetical task in response to primary divine gift.

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