By Susanne M. DeCrane
To brush aside the paintings of philosophers and theologians of the earlier as a result of their constrained perceptions of the full of humankind is tantamount to tossing the tot out with the bath water. Such is the case while feminist students of faith and ethics confront Thomas Aquinas, whose perspectives of ladies can purely be defined as misogynistic. instead of dispense with him, Susanne DeCrane seeks to have interaction Aquinas and mirror his differently compelling suggestion during the prism of feminist theology, hermeneutics, and ethics. concentrating on considered one of Aquinas's nice highbrow contributions, the basic inspiration of "the universal good"-in brief, the human will towards peace and justice-DeCrane demonstrates the forex of that idea via a modern social factor: women's overall healthiness care within the usa and, particularly, black girls and breast melanoma. In her skillful re-engagement with Aquinas, DeCrane indicates that definite elements of non secular traditions heretofore understood as oppressive to girls and minority teams can really be parsed, "retrieved," and used to rectify social ills. Aquinas, Feminism, and the typical stable is a daring and intellectually rigorous feminist retrieval of a huge textual content through a Catholic pupil looking to stay within the culture, whereas hard that the culture stay as much as its emphasis on human fairness and justice.
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Extra resources for Aquinas, Feminism, and the Common Good (Moral Traditions Series)
It is revelatory now in that it exhibits the capacity of the original revelatory truth to endure and now explode against the distortions exposed through the experience of women. C. (1965–1976): the civil rights and peace movements in the United States, and the Second Vatican Council. ’’64 This interconnection between theology and social practice is most clearly evident in the utopian vision she proposes, which reflects her stance as a socialist feminist. ’’65 Ruether rejects a Marxist-Leninist orientation for what she judges to be its regrettable rejection of the Freudian psychoanalytical revolu- 20 Feminist Theological Hermeneutics tion and its confusion of feminist consciousness-raising with bourgeois feminism and sexual promiscuity, its exaltation of repressed sexuality in the name of avoiding ‘‘bourgeois degeneracy,’’ its extreme glorification of the work ethic, and its acceptance of class conflict as an ultimate value.
So too with capability and functioning more generally: we believe that certain basic and central human endowments have a moral claim to be assisted in developing, and exert a claim on others, and especially . . 114 As we will see in the next chapter, this is quite similar to Aquinas’s view of the responsibility of society and government to help bring about circumstances that promote the temporal common good of society’s members. A PROPOSED FEMINIST HERMENEUTICAL METHOD The goal of this chapter has been to develop a feminist-liberationist hermeneutical method that can help the community determine whether and to what extent the Christian tradition is a usable source for the full human flourishing of women, and can provide resources for resistance and hope specifically on behalf of women.
We make it clear from the start that feminism must not use the critical prophetic principles in Biblical religion to apologize for or cover up patriarchal ideology. Rather, the prophetic liberating traditions can be appropriated by feminism only as normative principles of Biblical faith, which, in turn, criticize and reject patriarchal ideology. . Feminist theology that draws on Biblical principles is possible only if the prophetic principles, more fully understood, imply a rejection of every elevation of one social group against others as image and agent of God, every use of God to justify social domination and subjugation.
Aquinas, Feminism, and the Common Good (Moral Traditions Series) by Susanne M. DeCrane