Reason, Religion, and Sexual Difference: Resources for a Feminist Philosophy of Religion in Hegel's Phenomenology of Spirit

Hypatia ◽  
2005 ◽  
Vol 20 (1) ◽  
pp. 120-149
Author(s):  
Kimerer L. LaMothe
Keyword(s):  
Sexual Difference ◽  
Philosophy Of Religion ◽  
Feminist Philosophy ◽  
Phenomenology Of Spirit ◽  
Feminist Philosophy Of Religion

Reason, Religion, and Sexual Difference: Resources for a Feminist Philosophy of Religion in Hegel's Phenomenology of Spirit

Hypatia ◽  
2005 ◽  
Vol 20 (1) ◽  
pp. 120-149 ◽  
Author(s):  
Kimerer L. Lamothe
Keyword(s):  
Sexual Difference ◽  
Philosophy Of Religion ◽  
Feminist Philosophy ◽  
Phenomenology Of Spirit ◽  
The Absolute ◽  
Feminist Philosophy Of Religion ◽  
Taking Responsibility

Reading Hegel's 1827 Lectures on the Philosophy of Religion alongside his Phenomenology of Spirit, I argue that his vision for becoming a self-conscious subject—or seeing (oneself as) “spirit”—requires taking responsibility for the insight that every act of reason expresses an experience of sexual difference. It entails working to bring into being communities whose conceptions of gender and the absolute realize this idea.

scholarly journals Recognition in Feminist Philosophy of Religion

Open Theology ◽  
2016 ◽  
Vol 2 (1) ◽  
Author(s):  
Sari Roman-Lagerspetz
Keyword(s):  
Philosophy Of Religion ◽  
Feminist Philosophy ◽  
Luce Irigaray ◽  
Phenomenology Of Spirit ◽  
Original Source ◽  
Religious Attitudes ◽  
The Family ◽  
Feminist Philosophy Of Religion ◽  
French Tradition ◽  
Adequate Communication

AbstractG. W. F. Hegel’s idea of recognition has become one of the central concepts of social and political philosophy and social theory. In feminist philosophy of religion recognition has also a prominent role. One problem which troubles philosophical discussions of recognition is the lack of adequate communication between different research traditions. This article describes briefly the original source of inspiration of contemporary discussions of recognition, Hegel’s own idea of recognition as it is narratively depicted in his Phenomenology of Spirit. It also takes up Hegel’s problematic views of women and the sphere of the family. The text tries to show how the Hegelian ideas have inspired three prominent feminist philosophers of religion: Luce Irigaray, Grace M. Jantzen and Pamela Sue Anderson. These philosophers are connected to the two ways of reading Hegel: the (predominantly) French tradition and the Critical Theory. It is argued that while Irigaray and Jantzen present important criticisms of the prevailing religious attitudes, they are unable to combine this criticism with a feminist view that would allow religion to be taken seriously. In this respect, Anderson’s – still undeveloped – theory of recognition is a more promising attempt.

Works of Love in a World of Violence: Kierkegaard, Feminism, and the Limits of Self‐Sacrifice

Hypatia ◽  
2013 ◽  
Vol 28 (3) ◽  
pp. 568-584 ◽  
Author(s):  
Deidre Nicole Green
Keyword(s):  
Human Life ◽  
Philosophy Of Religion ◽  
The Self ◽  
Feminist Philosophy ◽  
Philosophy Of Love ◽  
Works Of Love ◽  
Christian Love ◽  
Feminist Philosophy Of Religion ◽  
Sacrificial Love

Feminist scholars adopt wide‐ranging views of self‐sacrifice: their critiques claim that women are inordinately affected by Christianity's valorization of self‐sacrifice and that this traditional Christian value is inherently misogynistic and necrophilic. Although Søren Kierkegaard's Works of Love deems Christian love essentially sacrificial, love, in his view, sets significant limits on the role of self‐sacrifice in human life. Through his proposed response to one who requests forgiveness, “Do you now truly love me?” Kierkegaard offers a model of forgiveness that subverts traditional ideals of the self‐sacrificing and submissive woman while keeping love central. The question asserts self‐love, involves redoubling and double danger, and expresses a refusal to imitate Christ's suffering. I propose a reading in keeping with Grace Jantzen's vision for a feminist philosophy of religion, which reads against the grain and “seeks to break through to new ways of thinking that may open up divine horizons.” My reading is further supported by Kierkegaard's contention that everything essentially Christian bears a double meaning. In light of the subversive potential found in the discrepancy between apparent love and actual love, as well as the duty to name the sin of one who has behaved in an unloving manner, I argue that Kierkegaard's philosophy of love resists simplistic understandings of self‐sacrificing love.

scholarly journals Challenging Mainstream Metaphysics – Barad’s Agential Realism and Feminist Philosophy of Religion

2012 ◽  
Author(s):  
Matz Hammarström
Keyword(s):  
Philosophy Of Religion ◽  
Theoretical Perspective ◽  
Feminist Philosophy ◽  
Agential Realism ◽  
Feminist Philosophy Of Religion ◽  
The Impact ◽  
Further Development ◽  
Alternative Understanding ◽  
Being And Becoming

The article outlines the impact of Barad’s thinking on our understanding of reality, being and becoming at large, and demonstrates the relevance of her agential realism for feminist philosophy of religion. Barad’s agential realism is presented as the cornerstone of a relationalist metaphysics, challenging the mainstream masculine metaphysics of separateness. Agential realism is also applied as a fruitful perspective for an  alternative understanding of religion, and as an important and solid theoretical perspective for the further development of feminist philosophy of religion. The latter claim is substantiated through a discussion of Pamela Sue Anderson’s and Grace Jantzen’s feminist philosophies of religion, showing how they can benefit from and find support in Barad’s ontoepistemological metaphysics.

Feminist Philosophy of Religion

2005 ◽  
Vol 28 (1) ◽  
pp. 91-95
Author(s):  
Karmen MacKendrick ◽  
Keyword(s):  
Philosophy Of Religion ◽  
Feminist Philosophy ◽  
Feminist Philosophy Of Religion
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