Current feminist theory in validating women39s own

For a long time, philosophy of religion was written from a standpoint not unlike that of Reverend Thwackum, the character in Henry Fielding’s novel When I mention religion, I mean the Christian religion; and not only the Christian religion, but the Protestant religion; and not only the Protestant religion, but the Church of England. Undaunted by two such severe deficiencies—gender bias and ethnocentrism—the dominant Anglo-American analytic school of philosophy of religion proved surprisingly healthy in the last decades of the twentieth century.

For other feminists, especially those located within various communities of faith and resistance, gynocentric efforts to create a possible space for something “divine” hold considerable appeal.It could be seen in the appearance of two book-length studies: Pamela Anderson’s (Long 2000), a major reference work covering 1900–2000, concluded with a chapter on feminist philosophy of religion as represented by Mary Daly, Sally Mc Fague, Luce Irigaray, Julia Kristeva, Pamela Anderson, and Grace Jantzen.Finally, an anthology on (Anderson & Clack 2004) exhibited the methodological range of the field in terms of psychoanalytic, poststructuralist, postmetaphysical, and epistemological frameworks, and provided specialized treatments of such topics as divinity, embodiment, autonomy and spirituality, and religious practice.To Luce Irigaray, writing one hundred years later, the becoming of women was premised on becoming divine, for God alone can save us, keep us safe.The feeling or experience of a positive, objective, glorious existence, the feeling of subjectivity, is essential for us.

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