By Linda Martín Alcoff, John D. Caputo
Feminist concept and reflections on sexuality and gender hardly make touch with modern continental philosophy of faith. the place all of them come jointly, artistic and transformative pondering happens. In Feminism, Sexuality, and the go back of faith, across the world well-known students take on advanced questions provoked by way of the usually stormy intersection of those strong forces. The essays during this e-book holiday down obstacles as they expand the richness of every philosophical culture. They speak about subject matters comparable to queer sexuality and faith, feminism and the present, feminism and spiritual reform, and faith and variety. The participants are Hélène Cixous, Sarah Coakley, Kelly Brown Douglas, Mark D. Jordan, Catherine Keller, Saba Mahmood, and Gianni Vattimo.
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Example text
So the problem here is that of the apparent disjunction of gift and sacrifice, except in the potentially violent finality of death. Gift is insidiously manipulative, unless also necrophiliac. The second problem9 is obviously related but nonetheless distinct. It is the problem of whether sacrifice itself can ever be anything other than violent—or, as the backside of this difficulty, whether the well-meaning “liberal” attempt to sanitize sacrifice into some form of moralism may cause it to lose its power and distinctiveness altogether.
I shall return to this theme of Isaac’s near-death, or death, below. 2. The index of Freud’s collected works reveals no sustained discussion of Abraham and Isaac, and nothing at all on Genesis 22. It is of course Moses, not Abraham, who most vibrantly exercises Freud’s imagination: see his Moses and Monotheism (London: Hogarth Press, 1939). 3. This thesis has been most memorably sustained by Nancy Jay, Throughout Your Generations for Ever: Sacrifice, Religion and Paternity (Chicago: University of Chicago Press, 1992).
Disestablishment did not destroy Christianity because Christianity never depended entirely on civil laws and their police. So Christianity continues to occupy languages and bodies, to instruct aspirations and habits, long after its churches are disestablished and its theologies ridiculed. Our perception of the exile of Christianity depends upon a confusion about disestablishment but also about sex. If anything was supposed to prove our freedom from dead churches and their ridiculous theologies, it was our orgasmic enlightenment, our sexual revolution.