By Ruth E. Groenhout, Marya Bower
"The tales are robust, occasionally heart-rending, occasionally lyrical, yet continually deeply own. and there's a few excellent philosophizing as a part of the bargain." -- Merold Westphal
How can the probably separate lives of thinker, feminist, and follower of a spiritual culture come jointly in a single person's lifestyles? How does non secular dedication have an effect on philosophy or feminism? How does feminism play out in spiritual or philosophical dedication? Wrestling with solutions to those questions, ladies who stability philosophy, feminism, and religion write approximately their lives. The voices amassed the following from a number of diversified traditions -- Catholic, Protestant, Quaker, Jewish, and Muslim -- signify various ethnicities, races, and a long time. The hard and poignant reflections in Philosophy, Feminism, and religion exhibit how severe notion can effectively mesh with non secular religion and social responsibility.
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Extra resources for Philosophy, Feminism, and Faith
Otherwise our actions would be by rote, and would not be virtuous actions. Beyond this, I have great uncertainty. I do think that there is mystery and sublimity in our lives; but I think it would be a cop-out to say that we need to derive that sublimity from an external source. Nor do I agree with Kant about the need for a specific hope for life after death to sustain our moral efforts. But I do think that humanity is not just a machine pushed around by the natural world: that, as both Seneca and Kant said in their different ways, there is something in humanity that is deeply awe-inspiring, that goes beyond mechanical causality.
Judaism, Reformers held, is “a progressive religion, ever striving to be in accord with the postulates of reason” (Pittsburgh Platform). This meant acknowledging the truths revealed by scholarship and revising one’s conception of text and tradition accordingly. ” 38 F. Ritual as Moral Instrument and Moral Expression This being the case, Reform Judaism has struggled to work out an adequately modern conception of the role of ritual in Jewish life. Already in the early nineteenth century, progressive congregations in Germany insisted on the use of the vernacular in the service, on sermons in the vernacular, and on “decorum” during the service—holding that the customary chaos of individual praying was not conducive to moral reflection.
21 An extreme but not uncharacteristic statement of this view was given by British Reformer Claude Montefiore (1858–1938), who 20 | . wrote that if a Jew were to build a synagogue today, without reference to past custom, he “would not put scrolls of the Law into an ark and make that ark the most sacred part of the building. ”22 B. The Priority of Conscience over Text and External Revelation In keeping with their regard for reason, all Enlightenment Jews, from the Haskalah on, insisted on the priority of the internal authority of conscience over external revelations, including both miracles and texts.