Feminism, Sexuality, and the Return of Religion (Indiana Series in the Philosophy of Religion)
Language: English
Pages: 208
ISBN: 0253223040
Format: PDF / Kindle (mobi) / ePub
Feminist theory and reflections on sexuality and gender rarely make contact with contemporary continental philosophy of religion. Where they all come together, creative and transformative thinking occurs. In Feminism, Sexuality, and the Return of Religion, internationally recognized scholars tackle complicated questions provoked by the often stormy intersection of these powerful forces. The essays in this book break down barriers as they extend the richness of each philosophical tradition. They discuss topics such as queer sexuality and religion, feminism and the gift, feminism and religious reform, and religion and diversity. The contributors are Hélène Cixous, Sarah Coakley, Kelly Brown Douglas, Mark D. Jordan, Catherine Keller, Saba Mahmood, and Gianni Vattimo.
highlight, although in practice they do interrelate and mutually entangle with one another. The first is the issue that currently IN DEFENSE OF SACRIFICE • 21 dominates the continental discussion of “the Gift”: How is gift-giving possible, if at all, without manipulative intent—do ut des? And if such manipulation always lurks in gift-giving, can there be such a thing as “pure gift,” which would somehow escape the supposedly tainted economy of exchange? Since sacrifice, at least according to
Dits et écrits, 1:233–50, at p. 248. 13. In these pages, I mean by “Jesus” not a hypothetically reconstructed historical figure but the single protagonist whom faith professes behind the divergences of the four canonical gospels. 14. I wish I could claim to have invented this possibility for parody, but here as in so many other cases parody is prefigured by an aggressive “orthodoxy.” For an influential American tale of Jesus as the model for normal adolescence, see Bruce Barton, A Young
Lolita in Tehran. Apart from the political service the text renders, Dabashi (2006) criticizes the book cover for the “iconic burglary” it performs. The cover of the book shows two young veiled women eagerly poring over a text that the reader infers to be Lolita “in Tehran.” Dabashi shows that this is a cropped version of an original photograph that portrayed two young students reading a leading oppositional newspaper reporting on the election of the reformist candidate Khatami, whose success was
say, first with one voice then with another voice and then he wrote it and he has written and published it in a book, which then gave and henceforth gives I know not what weight to the declaration that he reread and signed and in which he addresses some persons, an audience, the public, so as to inform them of the existence of the interminable dispute he says and give them an idea of the singular nature of the dispute, that is, give to whomever may wish to listen his version and his feelings
would give up. Religion is like a credit bank for our anguish. I do not privilege one religion or the other. That’s why I ask, what do we do with others, other religions, other cultures? I feel very close to the reflections of Buddhism, if it is a religion, but it is more like a philosophy, more dialectical, more open to contradictions. But again, these are our humble answers, inventions that we make up and then subscribe to, in order to try to find ways to confront ourselves with the unnamable,