Sentences with phrase «by some feminists as»

Her interest in pornography, and what Holland Cotter in The New York Times called a «pathology of glamour,» made for tough going in the 1990s, when she was criticized by some feminists as a sexualizer for its own sake.

Not exact matches

This saying has been widely adopted by the feminist movement, but it rings true for politics as well as business.

When details of her self - titled 2013 album were originally leaked earlier that year under the moniker Mrs. Carter, it was panned by some critics for its foreshadowed embrace of the artist's still - new identity as hip - hop mogul Sean «Jay - Z» Carter's wife rather than the trailblazing feminist icon who coined powerful female anthems like Irreplaceable, Single Ladies and Independent Women from her Destiny's Child days.

Kelly, who has become something of a feminist icon thanks to her tangles with GOP nominee Donald Trump, is seen by many inside Fox as the future of the network.

He first notes that the Christian concept of God as Father has been under attack» much of the attack coming from Catholics influenced by feminist psychology.

Gottlieb writes as one who played by all the feminist rules, only to realize too late that she'd been had.

I shun labels of all kinds but am identified by others as a feminist, so often people will ask me if I think God is a man or a woman.

As everywhere else in liberal Protestantism, its central headquarters is staffed by modish theological bureaucrats in thrall to the latest liberationist, feminist, and multiculturalist whims.

Yet he is so far behind the heterodoxy curve as to be unaware that his shattering innovations are little more that the platitudes of New Age suburbia, and have long been superseded by those «weekend spirituality workshops» in which feminist nuns and retired orthodontists are taught how to deconstruct the New Testament and make pumpkin bread.»

The feminist position springs not from the premise of our dignity, which applies to men as well as women and would preclude such partisan perversions of semantics, but from responding to the pernicious modem premise that sex is a drink of water with the equally wrongheaded premise that any politically incorrect act by a man is a glass of poison.

As every cause must have its antithesis, the movement has been greatly energized by radical feminist hostility to the family as an oppressive institution, and, more recently, by homosexual agitations to relativize the meaning of marriage and family by the formal recognition of same - sex unionAs every cause must have its antithesis, the movement has been greatly energized by radical feminist hostility to the family as an oppressive institution, and, more recently, by homosexual agitations to relativize the meaning of marriage and family by the formal recognition of same - sex unionas an oppressive institution, and, more recently, by homosexual agitations to relativize the meaning of marriage and family by the formal recognition of same - sex unions.

The feminists who adopt these responses regard Christianity as so hopelessly corrupt that it should be rejected by any woman who hopes to achieve her own integrity.

As Ruether and others have observed, whatever may be said of the goddess worship of antiquity, or medieval witchcraft, contemporary revolutionary feminist religion has, by its own admission, created itself as a new entitAs Ruether and others have observed, whatever may be said of the goddess worship of antiquity, or medieval witchcraft, contemporary revolutionary feminist religion has, by its own admission, created itself as a new entitas a new entity.

But the Christian feminist is by definition a reformist, regarded with suspicion by males and, alas, females who cling to an outmoded patriarchy, and at the same time labeled as a «moron» by such separatists as Mary Daly.

I learned this not from a class in feminist studies, but from Jesus — who was brought into the world by a woman whose obedience changed everything; who revealed his identity to a scorned woman at a well; who defended Mary of Bethany as his true disciple, even though women were prohibited from studying under rabbis at the time; who obeyed his mother; who refused to condemn the woman caught in adultery to death; who looked to women for financial and moral support, even after the male disciples abandoned him; who said of the woman who anointed his feet with perfume that «wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her»; who bantered with a Syrophoenician woman, talked theology with a Samaritan woman, and healed a bleeding woman; who appeared first before women after his resurrection, despite the fact that their culture deemed them unreliable witnesses; who charged Mary Magdalene with the great responsibility of announcing the start of a new creation, of becoming the Apostle to the Apostles.

Many women have responded by listening, and with affirmation and encouragement, jus as Sian has done with saying she longs to be critiqued, does not want to have critique held back from her for her being a woman and was appropriate in affirming the critique of the «feminist» interpretation of scripture I made as described.

I too, as a virtue ethicist atheist whose transhumanism seems to be rooted in dualism as Leah is, can only ponder tha Kantean imperitives of vanilla dualism by mean of the French feminist approached to hermaneutics.

It was by way of engaging with a woman taking a «feminist approach» (her words) to the abuse of women in the church using the rape of Tamar and the narrative about Lot asking those that wanted to rape the men to have the women instead as proof texts.

Noddings» answers to these questions have won her praise in feminist and leftwing circles; her book is hailed by Rosemary Ruether and Daniel Maguire as an «important contribution to philosophical ethics» and a work that should be «significant» in theological seminaries.

For most feminists, this means no strict gender roles or a hierarchy that demands a man be the authority over a woman just because he's a man and that a woman be submissive and quiet just because she's a woman.Feminism means allowing both women and men to be themselves as God created them to be — as individuals, not defined by their reproductive system but rather by their personalities, their relationships, their definitions of themselves.

The acceptance of women at West Point, Annapolis and the Air Force Academy has been hailed as a victory by many feminists, as well as by people who are concerned about the quality and quantity of career military personnel.

I have been taught this less by my feminist professional colleagues than by the students who have attended my classes on passes from hospitals or after therapy sessions, in which they are being treated for wounds inflicted by men (and sometimes women) who abused them as children or as adults.

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230as a better resource than some might expect (WTEE 201 - 230).

This lack is doubly troubling for the woman writer who is a feminist, because feminism as a movement for transforming patriarchal structures and relations of domination understands change in a quite different way from that of the individualistic biographic tradition presupposed by the question of how one's «mind has changed.»

It allowed me to reconceptualize the study of «women in the Bible,» by moving from what men have said about women to a feminist historical reconstruction of early Christian origins as well as by articulating a feminist critical process for reading and evaluating androcentric biblical texts.

Whereas in the»70s my «public image» was marked by scholarly bifurcation — among scholars I was known as an «expert» on the Apocalypse and among women as an emerging feminist theologian — this perception has changed dramatically in the»80s.

While I in no way wish to say that Daly's or Raymond's views need validation from a «dead, white male philosopher,» I do believe, first of all, that Whiteheadian philosophy will be enhanced by the incorporation of women's experience (inclusive of feminist philosophy as part of women's experience).

Additionally, the «teach that your religion is better than another person's,»... Well as a person who had to take a women's study and leisure class and also a psychology class taught by a known feminist, I will report to you there is enough «I am better than you» just within the same classes.

If God's love is named eros by this definition, then the transformative power of God's love as a paradigm for human loving feeds the feminist vision of mutuality.

We need to have our thought checked and corrected by deconstructive postmodernism and enriched and developed through interaction with Asian, communitarian, ecological, and feminist thought as well as that of primal peoples.

Ultimately, the Arian / feminist dislocation of meaning from words results in either a remotenessof God which can never be accessed and whose gap no creature (not even the Logos creature of Arianism) can ever hope to bridge (i.e. Arianism); or it means an immanence of God who is one with creation and its articulation in such a way that every articulation of meaning can be surpassed by a further better one, as evolution / God evolves to a higher state of being.

Despite the pastoral nature of much feminist theology and careful treatments of specific issues in pastoral care such as abuse or spirituality, there is no book by a single author on pastoral theology from a woman's or a feminist perspective.

The healing and growth insights that are available from the psychoanalytic understanding of psychosexual development through adolescence, particularly as these insights have been extended by Erik Erikson and corrected by feminist psychologists, offer valuable conceptual tools for understanding and facilitating human growth.

Even though huge numbers of us are exhausted and isolated as our mothers never were, feminists, corporate leaders, and the child - care lobby are effectively forcing us to remain in the workforce against our deepest wishes, our lives made just bearable by scant leave and scanter subsidy.

From Christ as workingman Faludi proceeds to a hasty and confused foray among authorities ranging from the twelfth - century churchman Bernard of Clairvaux to various feminists and social scientists in an effort to discover the psychological purposes served by the various images of Christ.

One of the movement's founding documents, The Danvers Statement, states as its chief concern «the increasing promotion given to feminist egalitarianism» and «the widespread ambivalence regarding the values of motherhood, vocational homemaking, and the many ministries historically performed by women.»

No other criticism, even the profound analysis by feminists of the patriarchy in which we all participate, has challenged my thinking as much as this.

Moreover, just as feminists gained a following by promising that women were non-responsible for their lives and everything in them, so movement spokesmen have extended the principle to cover the content of their own ideological development.

In fact, feminist pushback on this front is already taking place, as exemplified by radical feminist Sheila Jeffrey's 2014 book, Gender Hurts: A Feminist Analysis of the Politics of Transgenderism.

In this particular instance it is not very difficult to imagine scenarios in the not - too - distant future in which there might occur resurgences of socialist policies and ideals: the failure of neo-capitalist regimes in developing societies and / or the formerly Communist countries in Europe to achieve economic take - off; the insight granted to sundry dictators and despots that, while socialism invariably immiserates the masses, it is a very good recipe for enriching those who claim to hold power as the vanguard of the masses; the «creeping socialism» (still an aptly descriptive term) brought on by massive government intervention in the economy in the name of some societal good, e.g., there could be an environmentalist road to socialism, or a feminist one, or one constructed (perhaps inadvertently) with some other building blocks of politically managed regulations and entitlements; or, last but not least, the actual restoration of socialism, by coup or by voting, in a number of countries, beginning with Russia.

To suggest that the sexual might be continuous with something other than sex itself» something like politics» is seldom done, is treated as detumescent, even by feminists.

Ader anticipated by several decades some of the key insights of feminist psychologists and therapists He saw that our male - dominated society saddles women generally with an additional burden of inferiority by treating them as inferior.

Endeavour Forum was founded over 30 years ago to provide a positive response against the contemporary feminist promotion of a unisex, androgynous society as a solution to «inequality» experienced by women.

No wonder feminists have been reluctant to feel rewarded by Bloom's designation of J as a woman (such as it is: «my personal fiction» — no sooner is the ink dry on her Book of J than she is attacked and mutilated by every soul drawing a pious or orthodox breath.

At the inaugural Women's Convention in Detroit in October, put on by the Women's March organizers, Herndon - De La Rosa, of New Wave Feminists, asked «if there was room in their campaign for women who might regret their abortions, say if it was done out of coercion, or if that counted as reinforcing stigma.»

She laments that prochoice advocates see the woman who suffers «guilt and despair to be out of touch with her own needs, either deficient in feminist consciousness or victimized by Right - to - Life propaganda»; prolife advocates perceive the woman who displays no feelings as «inhuman and insensitive or as a victim of a culture that permits her to be indifferent to the value of life and provides her with no other options.»

At the same time, the church is told by feminists that its Scriptures, the only written guarantees of its freedom in Christ, are now suspect and to be judged as true only if they accord with modern feminist views.

I claim to be a feminist and yet presume I possess traces of misogyny simply because I am a male, raised as a male, educated as a male, ordained as a male, and served as a part of a male - dominated leadership of an institution historically dominated by male power, mindset and ideology.

The new feminist view, as advanced by Drucilla Cornell in the Yale Journal of Law & the Humanities, as well as by others, recognizes that justifying abortion under the right to privacy has become problematical.

Members support all the mainstream feminist positions except legalized abortion, arguing, as 19th - century feminists did, that abortion requires women to adapt themselves to the economics and the politics devised by men.