By Susanne M. DeCrane
To brush aside the paintings of philosophers and theologians of the prior as a result of their restricted perceptions of the entire of humankind is tantamount to tossing the tot out with the bathtub water. Such is the case while feminist students of faith and ethics confront Thomas Aquinas, whose perspectives of girls can in simple terms be defined as misogynistic. instead of dispense with him, Susanne DeCrane seeks to interact Aquinas and mirror his differently compelling notion throughout the prism of feminist theology, hermeneutics, and ethics. targeting certainly one of Aquinas's nice highbrow contributions, the elemental suggestion of "the universal good"-in brief, the human will towards peace and justice-DeCrane demonstrates the forex of that proposal via a modern social factor: women's well-being care within the usa and, particularly, black ladies and breast melanoma. In her skillful re-engagement with Aquinas, DeCrane indicates that yes features 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 an incredible textual content by means of a Catholic student looking to stay within the culture, whereas challenging 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)
Whatever the differences in human lives, however minimal the actuality of world community, however unique the social arrangements of diverse peoples, it is nonetheless possible for human persons to weep over commonly felt tragedies, laugh over commonly perceived incongruities, yearn for common hopes. 95 Nussbaum, Cahill, Farley, and others suggest that we must take very seriously the criticisms of postmodernism against the oppressive, paternalistic presumption of easily identifiable human universals that advantaged the already fortunate.
2) The experience of women is virtually absent from the text and the tradition. (3) The texts and traditions of the Christian community have been used to justify the oppression of women socially, politically, religiously, ecclesially, sexually, and relationally. (4) Neither the text nor the tradition should be totally abandoned. A fundamental, life-engendering truth exists in the midst of the distorted texts and tradition, which ironically has been accessed by many women (and other groups experiencing suffer- 40 Feminist Theological Hermeneutics ing) and used by them as a source of courage and strength for their own struggle and resistance.
Conceptions of and presumptions about women embedded in the text/tradition are identified, and the text is scrutinized to identify ways in which and the degree to which it endorses the dignity and full humanity of women. The human functioning capabilities are used as a principle of critique and assessment on the text. The truth claims of the text itself in regard to women and the interpretations of the text are studied to see if they are supportable in themselves or if A Proposed Feminist Hermeneutical Method 41 they suggest a negative, derivative, or diminished status for women.
Aquinas, Feminism, and the Common Good (Moral Traditions Series) by Susanne M. DeCrane