"In recent years feminist scholarship has increasingly focused on the importance of the body and its representations in virtually every social, cultural, and intellectual context. Many have argued that because women are more closely identified with their bodies than men are, they have access to privileged and different kinds of knowledge. In this landmark new book, Paula Cooey offers a new perspective on the significance of the body in the context of religious life and practice." "Religious Imagination and the Body addresses such vital concerns as the role of the body in religious experience, the impact of gender or sexual difference on religious experience and its authority, and the viability of women's religious experience as an authoritative alternative to male-centered and male-dominated culture. Cooey argues an innovative position that is both critical and constructive, thus contributing to the ongoing debates in contemporary theory of religion, philosophical theology, and feminist theory." "Building on the pathbreaking work of Elaine Scarry in The Body in Pain, Cooey looks at a wide range of evidence, from the Argentine prison narrative of Alicia Partnoy, to the novels of Toni Morrison and the paintings of Frida Kahlo. Using current social theory and critique, cognitive psychology, contemporary fiction and art, and women's accounts of religious experience, Cooey relates the reality of sentience to the social construction of reality." "Analyzing the female body as a metaphor for alternative knowledge, Cooey considers the significance of physical pain and pleasure to the religious imagination, and the relations between sentience, sensuality, and female subjectivity. This important study brings forward a sophisticated new understanding of the religious importance of the body, at the same time laying the foundations of a feminist theory of religion."--BOOK JACKET.
Setting / LocationGlobal
Story EraModern Era
Protagonist / CoreReligious imagination and the body Lead Character
In this searing work Marc Ellis asks whether Christianity and Judaism are irredeemably scarred by tragic violence, vengeance, repression, and war. Or can genuine, life-giving elements in these traditions renew them and halt the cycle of violence? Is there God beyond violence? Ellis's personal quest for religious integrity in face of evil leads him to probe religious dimensions of both historical and contemporary eruptions of barbarism, to assess the work of prominent reformist theologians, and finally to examine what, in all honesty, we can still affirm about God.
This collection of essays concerns the development of contextualized theologies of liberation in Palestine and the indigenous Palestinian people's struggle for justice and liberation. The work is innovative because of its inclusion of indigenous perspectives within its remit and the introduction of new concepts such as civil liberation theology. The collection offers other ways to look at biblical discourses and their impact on the ongoing conflict, ways to live peace, ways to be ethical when visiting these conflicted lands, understandings of resource ethics, and even a new way to understand how we approach our understanding of liberation theology--Publisher.
Maurice Bloch has for many years been developing an original and influential theory of ritual. In this book he synthesizes a radical theory of religion. Rituals in a great many societies deny the transience of life and of human institutions. Bloch argues that they enact this denial by symbolically sacrificing the participants themselves, so allowing them to participate in the immortality of a transcendent entity. Such sacrifices are achieved through acts of symbolic violence, ranging from bodily mutilations to the killing of animals. The theme is developed with reference to rituals of many types, from a variety of ethnographic sources, and Bloch shows that even exogamous marriage rituals can be reinterpreted in the light of this thesis. He concludes by considering the indirect relation of symbolic and ritual violence to political violence.
This book takes its leave with the realization that Western-driven culture is quickly reaching the limits of global capitalism, and that this reality manifests itself not only economically and politically, but that it is at once a cultural, aesthetic, political, religious, ecological, and philosophical problem. While Western capitalism is based upon the assumption of indefinite growth, we have run up against real, physical constraints to growth, and humanity must face the real, physical ramifications of the short-sighted and ultimately counter-productive choices made on behalf of the capitalist machine. While there is widespread angst and numerous scenarios of apocalyptic crisis and collapse, there is little or no comprehension of the problem and a coherent picture of reality is left wanting. Drawing primarily from the discourses of contemporary continental philosophy, cultural theory, and radical theology, the new materialism is being offered up as a redress to this problem by its effort to make sense of the world as an integrated whole.The book emphasizes three aspects of the current crisis: the ecological crisis, which is often viewed primarily in terms of global warming; the energy crisis, which involves peak oil and the limits of the ability to extract and exploit the cheap energy of fossil fuels; and finally the financial crisis, which involves the de-leveraging and destruction of massive amounts of money and credit. Each of these problems is inter-related, because money is dependent upon energy, and energy is a product of natural physical resources that are finite and diminishing. Rather than despair or the cynicism that passes for realpolitik, the authors will suggest that this crisis provides an opening for a new kind of orientation to thinking and acting, a new way of being in and of the earth. This opening is an opening onto a new materialism that is neither a crude consumerist materialism nor a reductive atomic materialism, but a materialism that takes seriously the material and physical world in which we live. This materialism counters idealism in its practical and philosophical forms, which constructs an ideal world that we wish to inhabit and then mistakes that world for the real one. Furthermore, in contrast to classical materialism which rejects religion as a form of false consciousness, this new materialism recognizes religion as an effective means of political mobilization and as a genuine source of piety, and thus does not oppose religion per se; instead, it opposes fanaticism and fundamentalism, including the fairy-tale expectations that a God or gods will rescue us from our predicament and punish the evil-doers while rewarding the righteous.
Religious imagination and the body by Paula M. Cooey | Literally Just Books
