Sentences with phrase «such as feminist»

He also cites those who went before him, such as the feminist psychiatrist, Karen Horney, MD, who laid a good bit of the groundwork for our understanding of the importance of «shoulds» in depression and anxiety and relationship conflicts, as well as the role of some of the Self - Defeating Beliefs, such as the Love / Approval Addiction and others, although she used different terms to describe these potentially destructive beliefs.

This course will rotate topics and cover two advanced practice areas such as feminist therapy, sex therapy, or therapy with families with substance abuse or violence.

In her focus on contemporary culture, Kruger is similar to other top contemporary artists, such as the feminist video artist Martha Rosler (b. 1943), Neo-Pop artist Jeff Koons (b. 1955), surrealist photographer Cindy Sherman (b. 1954), British installationist Damien Hirst (b. 1965) and projection artist Jenny Holzer (b. 1950).

At the fair itself, special projects include the free sculpture park boasting big names such as feminist art icon Kiki Smith and Thomas Houseago, whose messy take on macho modernism has made him a rising star.

The work reimagines typical mythic tropes, such as a feminist reworking of the hero's journey.

The figures in the video exist in a state of dissociative identity disorder, characterized by the appearance of several very distinct identities such as feminist author and activist Bell Hooks, YouTube personality and ballroom legend Samantha James Revlon and Trans Activist Janet Mock.

For some artists, the action of eating itself holds significant to their works, such as feminist artist Judy Chicago's installation The Dinner Party (1974 — 1979), and the piles of candy in Felix Gonzalez - Torres» Untitled (Portrait of Ross in L.A.)(1991), which symbolized his deceased partner and brought attention to the AIDS crisis.

The Foundation supports the work of artists granted residencies at Artpace, as well as works that echo the same themes that Linda Pace once gravitated towards such as the feminist perspective, social issues, spirituality, and beauty.

Preciado's research interests include contemporary art and post-1960s conceptualist vanguards such as feminist art and performance art, with a special focus on Latin American art and its diaspora in the United States.

Today, Faith Wilding, Dara Birnbaum and Amy Sillman are among the distinguished artists and scholars tackling topics such as feminist painting and transgender art in «The Feminist Art Project.»

Between a no - pressure, open membership series of book clubs, community events such as a feminist crafting circle, and poetry and book readings from authors big and small (Anne Lamott, anyone?)

Carrie Mae Weems Based in Syracuse, N.Y., Weems emphasizes that groups, such as feminists, blacks and gays, that share a desire to gain equity in society need to organize around their larger goals of social change.

Not exact matches

You know, those likes like «They're all the same» or «Men are stupid» or «Men are pigs», the crap feminists invented and called equality while calling the same language back misogyny and in many cases denying the existence of any such thing as misandry.

It was Naomi Wolf — Third Wave feminist and author of such works as The Beauty Myth and Promiscuities, which are apparently dedicated to proving that women can tomcat, too.

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.

Such a picture would clarify the variety among revolutionary feminists, including the growing numbers of radical separatists, and underscore the need to appreciate the diversity as well as the common elements.

For me, the service crystallized a need to come to terms with the intention of such radical feminists as Daly to reject traditional patriarchal religion and substitute something new.

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.

Third, many women theologians are using insights and practices from feminist theology in order to address broader social and ethical questions confronting the church, such as globalization, care of the earth, and the shifting patterns of work and family.

It is also striking that many of the women already named, as well as others such as Frances Young in Birmingham, Deborah Sawyer in Lancaster, Esther Reed in St. Andrews, Harriet Harris in Exeter, Jackie Stewart in Leeds, Elaine Graham in Manchester, Marcella Althaus - Reid in Edinburgh, and Catherine Pickstock and Margie Tolstoy in Cambridge, simply do not fit usual categories of feminist or other theology.

The changing roles of men and women and the continuing pressure of feminist groups (as well as unassailable logic) make such a victory inevitable.

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).

And, more important, what about the narratives that he excludes, such as the liberal democratic narrative or the feminist narrative?

Other writers — e.g., Virginia Mollenkott and Paul Jewett — admit that various biblical texts do inculcate male domination, but that such «problem texts» (problematic only to feminists, note) should be ignored in favor of the implicit thrust of other, egalitarian texts such as Galatians 3:28.

Such a feminist reconstruction of Christian origins requires a disciplined historical imagination that can make women visible not only as victims but also as agents.

After Our Likeness becomes more enigmatic when one recalls how carefully Volf has considered the historical studies of scholars such as Yves Congar, the theological insights of Reinhold Niebuhr and the ecclesial analyses of feminist and liberation thinkers.

Such a feminist strategy needs to abandon both the dualistic conceptualization of women as mere victims of patriarchal religion and the submissive collaboration of women in patriarchal religion and church.

Although they have used feminist language at times, their opposition to pornography stems much more from their nostalgia for a «purer» America, and they disagree with feminists on crucial issues such as sex education and day care.

Such a feminist hermeneutics of liberation reconceptualizes the understanding of Scripture as nourishing bread rather than as unchanging sacred word engraved in stone.

Such a critical feminist reconceptualization challenges the androcentric frameworks of the discipline as a whole.

There is a dubious link between genuine scholarship and such fashionable courses as peace studies, feminist literature, seminars in social activism, consciousness raising, semiotics, and a host of other current preoccupations.

Some authors, such as Blanche A. Jenson, are responsible in their methodology, fairly representing the thinking of specific feminists they question.

Traditionalists, like Harold Lindsell, have been quick to challenge such an approach, for it undercuts Biblical authority.14 But feminists as well, like Nancy Hardesty, are aware of the implications of this position and have sought alternate approaches:

Dawkins» spats have a typical format: he says something quite offensive, there is a big fuss, then he starts to clarify his position with tweets such as: «Criticising SOME feminists is not the same thing as criticising ALL feminists.

As such, she adds, it «is a crucial issue for a metaphorical theology» against conservatives «who absolutize Scripture, refusing to admit its metaphorical quality,» and against «liberation theologies, especially radical feminist theologies» which «relativize Scripture to the point of undercutting the relevance of its basic images.»

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.

They found their 19th century forebears in those anticlerical and even anti-Christian feminists such as Elizabeth Cady Stanton or Matilda Joselyn Gage, who suspected that Christianity was basically a religious agent of patriarchy and thus intrinsically hostile to feminism.

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.

One of the early peace groups to draw a connection between feminism and peace was the Garrisonian wing, of the New England Non-Resistance Society in the 1830s, including among its members such prominent early abolitionist - feminists as Maria Weston Chapman, Lucretia Mott and William Lloyd Garrison himself.

Joining with other feminist biblical scholars such as Phyllis Trible and Elizabeth Schussler Fiorenza, Brock reinterprets the Bible in light of women's experiences.

Thus a young instructor applying for a job in an elite university is well advised to hide «unsound» views such as political allegiance to the right wing of the Republican party (perhaps even to the left wing), opposition to abortion or to other causes of the feminist movement, or a strong commitment to the virtues of the corporation.

Compared to some other recent projects of Protestant ressourcement — such as the «Lutheran Catholicism» of Carl Braaten and Robert Jenson, Hans Boersma's Reformed reception of the nouvelle théologie, and Sarah Coakley's Anglican, feminist retrieval of the Church Fathers — this is a project with a conservative profile (although the essays are diverse in this respect, too).

Some feminists, such as Germaine Greer, strongly reject the gender reassignment project, particularly the claim that a surgically modified male can become a woman.

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.

The strongest early voices of feminist theology, such as Mary Daly and Rosemary Ruether, were mainly Catholic, but Protestant women were fully engaged.

The Christian feminist response to this secular critique, however, from scholars such as Tina Beattie and Sarah Jane Boss, has brilliantly vindicated the Marian tradition.

To be sure, more astute feminist theologians, such as Letty Russell, Penelope Washbourn, Sheila Collins and Virginia Mollenkott, have made important strides in relating female concerns to religious claims, but making theology essentially a cause célèbre for women is to distort theology.

As feminist theologians, such as Rosemary Ruether, take the ecological issues with increasing seriousness, more bridges are built between process theology and feminist theologAs feminist theologians, such as Rosemary Ruether, take the ecological issues with increasing seriousness, more bridges are built between process theology and feminist theologas Rosemary Ruether, take the ecological issues with increasing seriousness, more bridges are built between process theology and feminist theology.

But an adequate feminist analysis must embrace the whole spectrum of the female condition in such a way as to take into account the different situations of non-Christian women, working - class women, black women, married women, etc..

Wicca, as delineated by its, theoreticians — such as Starhawk (Miriam Simos) in her book The Spiral Dance (Harper & Row, 1979)-- is a feminist and ecological religion.