By Alison E. Jasper
Because of Beauvoir does what many say is very unlikely: it demonstrates how girls can flourish, with no clash, whereas being concurrently Christian and feminist. Alison Jasper bargains a imaginative and prescient of Julia Kristeva's "female genius" because the capability of ladies to thrive and domesticate mind inside of and throughout diversified cultural and theological environments. utilizing the writings of English girls from the seventeenth during the twenty first centuries as dwelling profiles, Jasper attracts upon the artistic energy within the lives of actual ladies to acknowledge and retrieve a feminine subjectivity--one that determines how ladies see and are noticeable after Simone de Beauvoir.
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Extra resources for Because of Beauvoir: Christianity and the Cultivation of Female Genius
Beauvoir does not frame this reflection in gendered terms in 1947, but Daly’s gendered application is entirely apt within the context of her developing theology. 80 Mary Daly, Gyn/Ecology: The Metaethics of Radical Feminism (London: Women’s Press, 1979), 1–2. 81 Mary Daly, Quintessence . . Realizing the Archaic Future: A Radical Elemental Feminist Manifesto (Boston: Beacon Press, 1999), 15. 79 24 Because of Beauvoir Similarly, feminist theologian Carol Christ took off on a new pathway marked by the deliberate development of non-Trinitarian symbols82 and a discourse of God/dess that, like Daly’s Be-ing, rejected Christianity because its images and metaphors seemed simply to enshrine and sacralize the hegemonic male.
For some, of course, it continues to be so. In contrast, modern Western feminist discourse tends to privilege what it assumes to be secular over what it defines as religious,109 on the grounds that Christianity is deeply implicated in the rationalizing and mystifying of sexism and misogyny. But if this is true, it is also true that to bracket Christianity off means that we end up having nothing to say about the rich and complex Christian experience of so many women, except that they were misled.
86 Kathleen O’Grady, “The Tower and the Chalice: Julia Kristeva and the Story of Santa Barbara,” in Religion in French Feminist Thought: Critical Perspectives, ed. Morny Joy, Kathleen O’Grady, and Judith L. Poxon (London: Routledge, 2003), 86. 87 Penelope Margaret Magee, “Disputing the Sacred: Some Theoretical Approaches to Gender and Religion,” in Religion and Gender, ed. Ursula King (Oxford: Blackwell, 1995), 105–6. 88 Even those women who continued to invest their time and energy in the work of academic Christian theology or church life in the wake of Beauvoir’s analysis seem often to end up feeling alienated and uncomfortable as they recognize the sense in which her ideas could be so easily mapped onto the structures of what then seemed—viewed through her lenses—to be such a thoroughly patriarchal structure.