By Alison E. Jasper
Because of Beauvoir does what many say is most unlikely: it demonstrates how ladies can flourish, with no clash, whereas being at the same time Christian and feminist. Alison Jasper deals a imaginative and prescient of Julia Kristeva's "female genius" because the ability of girls to thrive and domesticate mind inside of and throughout assorted cultural and theological environments. utilizing the writings of English ladies from the seventeenth during the twenty first centuries as dwelling profiles, Jasper attracts upon the artistic energy within the lives of genuine ladies to acknowledge and retrieve a feminine subjectivity--one that determines how girls see and are visible after Simone de Beauvoir.
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Additional resources for Because of Beauvoir: Christianity and the Cultivation of Female Genius
In a Christian European context, the concept of genius comes to describe a creativity that in some way parallels divine creativity and thereby inevitably reflects the normative male gender of God within this tradition. ”11 Whether it is related to the divinely initiated power of procreativity, to skill, talent, ingenuity, reason, passion, sexual energy, or imagination, or even if it is said to walk a “sublime” path between “sanity” and “madness,” between the “monstrous” and the “superhuman,”12 the history of genius reflects its persistently masculine character.
85 See Pamela Sue Anderson, A Feminist Philosophy of Religion (Oxford: Blackwell, 1998); and “The Lived Body, Gender and Confidence,” in New Topics in Feminist Philosophy of Religion, ed. Anderson, 163–80. 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.
Anderson, 147–62. 84 Hampson, “Kant and the Present,” 156. 85 See Pamela Sue Anderson, A Feminist Philosophy of Religion (Oxford: Blackwell, 1998); and “The Lived Body, Gender and Confidence,” in New Topics in Feminist Philosophy of Religion, ed. Anderson, 163–80. 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.