By Susanne M. DeCrane
To push aside the paintings of philosophers and theologians of the earlier as a result of their constrained perceptions of the total of humankind is tantamount to tossing the tot out with the bathtub water. Such is the case whilst feminist students of faith and ethics confront Thomas Aquinas, whose perspectives of ladies can in basic terms be defined as misogynistic. instead of dispense with him, Susanne DeCrane seeks to have interaction Aquinas and mirror his differently compelling notion throughout the prism of feminist theology, hermeneutics, and ethics. targeting one in every 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 thought via a modern social factor: women's overall healthiness care within the usa and, in particular, black ladies and breast melanoma. In her skillful re-engagement with Aquinas, DeCrane exhibits that sure elements of spiritual 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 reliable is a daring and intellectually rigorous feminist retrieval of an enormous textual content by way of a Catholic student looking to stay within the culture, whereas hard that the culture reside 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)
Correlatively, feminist scholarship uses these experiences of injustice and suffering unique to women as ‘‘negative markers’’ for the good that is missing and must be sought. In other words, when certain realities exist, women are prevented from achieving their own dignity and flourishing. Feminist writers have discussed the term ‘‘women’s experience’’ extensively. ’’103 The social sciences provide an important tool for assessing the lived situation of women. But in addition to social sciences as formal disciplines, another fact must be appreciated to pursue specifically the experience of women: the recognition that women frequently need help to name their own experience.
Spirit/body, intellect/intuition, male/female, etc. One form of this hierarchical dualism is seen in racism, sexism, and other construals of people that establish one group as more able, more naturally suited or gifted for leadership of the other segment. The incapacity of the other segment of the population for leadership exists because of a supposed or presumed inherent incapacity, such as a lack of rational capacity, not being suited for leadership because of their ‘‘nature,’’ or a lack of abilities or talents needed for leadership which the dominant group claims to possess.
Systems of authority try to reverse this relationship and make received tradition dictate both what may be experienced and how it may be interpreted. But the relationship is the opposite. 63 In the process of critical retrieval and correla- A Feminist Ethic: Rosemary Radford Ruether 19 tion, the lived experience of women, particularly the ways they have been excluded and diminished (with an appeal to the ‘‘received symbols, formulas, and laws’’ as a justification for this reality) is used as a correlate and criterion of assessment on the text and tradition and the social structures that are justified by them.