Sentences with phrase «by the feminists of»

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.

But championed by the feminists of the New York art world in the 1970s, and then embraced by such curatorial powerhouses as Robert Storr, she became well known as she entered her seventies.

Not exact matches

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.

It's chock full of a contradictory mix of highly shareable, mostly advertiser - friendly clickbait content, BuzzFeed - style lists, flowchart infographics that help men decide whether or not to catcall a woman in public and a growing crop of articles written by prominent feminists.

Since its 2008 debut, the toy's innocuous curve has graced sponsorship banners for an annual sexuality conference at the University of Guelph and the feminist led Momentum gathering in Washington, D.C.. There, couples in search of a bedroom rejuvenator learn that open sexual communication — aided by the We - Vibe, of course — leads to stronger marriages and better dispositions.

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.

Led by a feminist Prime Minister who campaigned on a promise of inclusive growth, Canada is well placed to become a global leader in tackling the twin struggles of gender and economic inequality.

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.

The Decline of Males, his 1999 book, was particularly controversial among feminists for its argument that female contraceptives had altered the balance between the sexes in disturbing new ways (especially by taking from men any say in whether they could have children).

Apologists for science have become alarmed at the fact that science is questioned within the academy itself, by historians of science and feminists.

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.

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 unions.

That may be why, by and large, neither theologians nor ecclesiastical hierarchs have taken seriously the challenge of reformist feminism within the church or radical feminist religion without.

The founding fallacy in the new church was a «defective ecclesiology» that provided for governance by a lay majority, dominated under a quota system by minorities and feminists, in which theologians were marginalized and issues of race and gender took precedence over traditional ecclesial and confessional concerns.

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 entity.

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.

Kirk begins by arguing that the roots of the feminist position lie in Enlightenment thinking incompatible with Christianity.

Second, an increasing number of feminist theologians are directing their energies toward the church's central doctrines and practices — justification by faith, the incarnation, baptism and the Eucharist.

With the help of feminist theory, she demonstrates how this drama of justification all too often «misses the mark» of women's lives — lives that are very often marked not by boastful arrogance but rather by an inadequate sense of personal agency.

By taking this eschatological turn Jones sidesteps the sticky feminist problem of hypothesizing about woman's essential nature or else about an original gender harmony from which humanity once fell.

Jones creatively links Calvin's descriptions to that of feminist theorist Luce Irigaray, who speaks of «the dissolving woman,» ravaged and undone by demeaning relations with others and structures of domination that surround her.

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.

Yes it was written by men 2000 years and above ago in a different culture but that doesn't mean that it supports patriarchal oppression any more than a book written by Germain Greer at the height of the feminist movement's popularity is sexist and supports matriarchal oppression.

Lately, having been dubbed a «dangerous feminist» by some of my more conservative brothers and sisters in the Church, I've been pondering all the things that make me lousy feminist.

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.

On Downton Abbey, we see that the way of life of the relational place is being improved by middle - class, American, Irish, socialist, and even proto - feminist contributions, but usually not at the expense of «class» in the sense of knowing who you are and what you're supposed to do.

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.

Three decades before the current writing by feminist therapists, she was publishing papers challenging the blatantly patriarchal presuppositions of Freud.

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.

This failure can be illustrated with the same example, for although Marxists on the whole have been less sexist in their attitudes than have psychoanalysts, they appear only a little less deficient when viewed in the light of contemporary feminist consciousness.37 Or, again, use of Marxist sociology by Latin American theologians of liberation has done little to free them from implicit anti-Judaism in their theological formulations.

Since its origins, many white feminists have taken seriously the critiques of race and class initially raised by womanist theologians.

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.

Recent years have dipped me into the wisdom of sages like feminist theorist Judith McDaniel who warn that trying to be «nice» on terms set by those who hold the power in place is to «sell ourselves short.»

If you're interested in contemporary / feminist midrash, don't miss The Five Books of Miriam: A Woman's Commentary on the Torah, edited by Ellen Frankel, which offers creative contemporary womens» response to Torah.

The key to its success has been the feminist recognition that, while any set of outside motives can be brought to a discipline, it can only persuade by following the canons of logic, evidence and argument that obtain within the discipline.

The thesis of the book was that the progress made by first wave feminists («the old suffragettes») had plateaued.

Indeed, one of the oldest stories written about abortion — Maria: or, The Wrongs of Woman written by feminist forerunner Mary Wollstonecraft and published posthumously by her husband William Godwin in 1798 — accomplishes precisely that.

She is delicate (like a barracuda) in her maneuvers around the third main character in Leaf's drama, a graduate student who is writing her dissertation about the moment in 1973 when Margolies lost an election for the presidency of a national feminist association to a rival supported by Feinberg.

From the exposes of the illusions of modern conscious rationality by Freud, Marx and Nietzsche through contemporary feminist theory, modernity has been forced to rethink its Enlightenment heritage on both reason and.

One such group of feminists fears that the censoring of sexually explicit materials would violate the constitutional guarantee of freedom of speech and backfire on women by permitting the censorship of feminist speech.

For instance, feminists disagree on the interpretation of Swept Away, a Lina Wertmuller film that portrays an upper - class woman who is sexually dominated by her servant and who eventually begins to enjoy the domination.

Korean feminist theologian Chung Hyun Kyung writes eloquently of a framework for knowing inscribed by Asian women's experience of suffering:

And Zora Neale Hurston, one of the most renowned Afro - American woman writers, wrote reactionary essays (some of which appeared in the Reader's Digest) and gave her allegiance to the Republican Party — facts often overlooked by her contemporary feminist followers.

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.»

The appearance of Susan Moller Okin's study of Western political philosophy, Women in Political Thought, helped me to address theoretically this challenge of «Third World» women by developing a feminist systemic analysis that can distinguish between androcentric dualism and patriarchy.

Although friendship is not possible among all feminists, the work of Be-Friending can be shared by all, and all can benefit from this Metamorphospheric activity.

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.

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).