Download Free Feminist Interpretations Of Sren Kierkegaard Book in PDF and EPUB Free Download. You can read online Feminist Interpretations Of Sren Kierkegaard and write the review.

Even though Kierkegaard insisted on the fundamental equality of the sexes before God, his entire production is highly problematic for feminism. To a great degree, this is due to his tendency to write under a pseudonym. In this collection of 14 articles, contributors take varying stands on the question of whether Kierkegaard's work was indicative of misogyny or misogamy. Topics of discussion include Kierkegaard's notion of the "double nature" of woman and of the "silent woman," his idea of masculine indifference, and his use of irony in his critique of the feminine. Paper edition (unseen), $17.95. Annotation copyrighted by Book News, Inc., Portland, OR
Although Kierkegaad provided many a puzzle for his biographers, one would be wrong to assume Kierkegaard invariably lied when he claimed to be telling the truth. Tying Kierkegaard's baffling misogyny, and ultimately his misogamy, to the existence of an inner mysterium, The Neither/Nor of the Second Sex navigates between the Charybdis of an allegedly insurmountable gulf between works and biography and the Scylla of the biographical fallacy, a peril whose threat raised greater alarms in Kierkegaard. Celine Leon draws her conclusions by paying close attention to the texts and by carefully distinguishing between author and pseudonyms. She only brings works and life together when Kierkegaard ambivalently plays with the former in order to impart something of the secret lying at the core of his being, to reverse Sartre's famous formulation, to communicate at the heart of hiddenness. Leon shows how Kierkegaard-a writer whose views on other subjects she holds in high regard-projected his lack onto a particular woman, Regina Olsen, his one time fiancee and lifelong obsession, then onto all women, and ultimately, regarding his own exceptional status as normative, elected to ban the heterosexual relation altogether. This is not, however, the same as saying that-notwithstanding the religious development and the enormous production whose twin onset he ascribed to the rupture with Regina-Kierkegaard did not do so at an egregious personal cost. Book jacket.
"As she constructively engages feminist critiques of Christianity's complicity in violence, Deidre Nicole Green challenges traditional beliefs that self-sacrifice amounts to love and that suffering is inherently redemptive by arguing for a Kierkegaardian conceptions of Christian love that limits self-sacrifice." -- Back cover.
Bloemlezing van bijdragen vanuit feministisch perspectief over het werk van de Amerikaanse filosofe en schrijfster Ayn Rand. Bevat de volgende bijdragen: Ayn Rand: the reluctant feminist / Barbara Branden; Ayn Rand and feminism: an unlikely alliance / Mimi Reisel Gladstein; On 'Atlas shrugged' / Judith Wilt; Ayn Rand: a traitor to her own sex / Susan Brownmiller; Psyching out Ayn Rand / Barbara Grizzuti Harrison; Reflections on Ayn Rand / Camille Paglia; Ayn Rand and feminist synthesis: rereading 'We the living' / Valérie Loiret-Prunet; Skyscrapers, supermodels, and strange attractors: Ayn Rand, Naomi Wolf, and the third wave aesthos / Barry Vacker; Looking through a paradigm darkly / Wendy McElroy; The romances of Ayn Rand / Judith Wilt; Who is Dagny Taggart?: the epic hero/ine in disguise / Karen Michalson; Was Ayn Rand a feminist? / Nathaniel Branden; Ayn Rand and the concept of feminism: a reclamation / Joan Kennedy Taylor; Ayn Rand's philosophy of individualism: a feminist psychologist's perspective / Sharon Presley; Ayn Rand: the women who would not be president / Susan Love Brown; Rereading Rand on gender in the light of Paglia / Robert Sheaffer; Sex and gender through an egoist lens: masculinity and femininity in the philosophy of Ayn Rand / Diana Mertz Brickell; The female hero: a Randian-feminist synthesis / Thomas Gramstad; Fluff and granite: rereading Rand's camp feminist aesthetics / Melissa Jane Hardie.
No thinker has reflected more deeply on the role of religion in human life than Søren Kierkegaard, who produced in little more than a decade an astonishing number of works devoted to an analysis of the kind of personality, character, and spiritual qualities needed to become an authentic human being or self. Understanding religion to consist essentially as an inward, passionate, personal relation to God or the eternal, Kierkegaard depicts the art of living religiously as a self through the creation of a kaleidoscope of poetic figures who exemplify the constituents of selfhood or the lack thereof. The present study seeks to bring Kierkegaard into conversation with contemporary empirical psychology and virtue ethics, highlighting spiritual dimensions of human existence in his thought that are inaccessible to empirical measurement, as well as challenging on religious grounds the claim that he is a virtue ethicist in continuity with the classical and medieval virtue tradition.
Kierkegaard is no doubt a philosopher whose focus is inwardness and irreducible individuality. On the surface, he therefore seems to have little to teach us about the sphere of the political: not only was this dimension never explicitly addressed in the writings of the Danish philosopher, but also the positions he took with regard to such a domain where always marked by a strong critical attitude. Moreover, he appeared to be a conservative with regard to any movement towards democratization and equality, opposing liberal democracy as well as socialism, while not refraining from taking up explicitly misogynous positions. With this in mind, one could easily dismiss Kierkegaardian philosophy as exclusively relevant to the private domain of individual existence and irremediably unable to speak to wider concerns such as those encountered in the public dimension. However, in spite of his emphasis on singularity, or perhaps precisely because of it, over the years Kierkegaard’s philosophy has given rise to interpretations that recognise its relevance for the political. For instance, the crucial importance of such ideas as self-choice, earnestness and subjective passion are easily imported from the individual sphere into the realm of the political, coming to have a bearing on notions such as responsibility and commitment. In addition, Kierkegaard’s accent on the irreducibility of the individual to the universal resonates interestingly in those forms of thinking that, from the margins, call into question the domination of an exclusionary model of reason. Furthermore, his ethical writings on love are directly relevant to the political sphere. This book seeks to draw out, from a range of perspectives, some of the ways in which Kierkegaard’s ideas are not only relevant, but highly significant for political thought.
Much of the history of Western ethical thought has revolved around debates about what constitutes a good life, and claims that a good life is achievable only by certain human beings. In Feminist Philosophies of Life, feminist, new materialist, posthumanist, and ecofeminist philosophers challenge this tendency, approaching the question of life from alternative perspectives. Signalling the importance of distinctively feminist reflections on matters of shared concern, Feminist Philosophies of Life not only exposes the propensity of discourses to normalize and exclude differently abled, racialized, feminized, and gender nonconforming people, it also asks questions about how life is constituted and understood without limiting itself to the human. A collection of articles that focuses on life as an organizing principle for ontology, ethics, and politics, chapters of this study respond to feminist thinkers such as Gloria Anzaldúa, Judith Butler, Adriana Cavarero, Simone de Beauvoir, Luce Irigaray, and Søren Kierkegaard. Divided into three parts, the book debates the question of life in and against the emerging school of new feminist materialism, provides feminist phenomenological and existentialist accounts of life, and focuses on lives marked by a particular precarity such as disability or incarceration, as well as life in the face of a changing climate. Calling for a broader account of lived experience, Feminist Philosophies of Life contains persuasive, original, and diverse analyses that address some of the most crucial feminist issues. Contributors include Christine Daigle (Brock University), Shannon Dea (University of Waterloo), Lindsay Eales (University of Alberta), Elizabeth Grosz (Duke University), Lisa Guenther (Vanderbilt University), Lynne Huffer (Emory University), Ada Jaarsma (Mount Royal University), Stephanie Jenkins (Oregon State University), Ladelle McWhorter (University of Richmond), Jane Barter Moulaison (University of Winnipeg), Astrida Neimanis (University of Sydney), Danielle Peers (University of Alberta), Stephen Seely (Rutgers University), Hasana Sharp (McGill University), Chloë Taylor (University of Alberta), Florentien Verhage (Washington and Lee University), Rachel Loewen Walker (Out Saskatoon), and Cynthia Willett (Emory University).
Helene Tallon Russell is an associate professor of Theology at Christian Theological Seminary. Her areas of research include Kierkegaard, feminist theology, Christian anthropology, and process theology. She is an active member at All Saints Episcopal Church in Indianapolis. Russell has published articles in Doxology, Encounter, and The Process Studies Journal. She is a popular lecturer and speaker, having recently presented the baccalaureate address at Chapman University. Irigaray and Kierkegaard: On the Construction of the Self is a creative construction of selfhood that begins by critiquing embedded assumptions that dominate current discourse. The apparent unity of the self is a problematic and fictitious conception. This construct is a prodigious illusion that not only has outworn its usefulness but also has become detrimental to more inclusive concepts of the self in which diversity and relationality are encouraged. This construct is particularly evident in the Christian doctrine of theological anthropology. This book both evaluates the supreme value ascribed to the quality of oneness in the Western theological tradition and suggests alternative conceptualizations of selfhood. First, the work analyzes Augustine's formulation of Christian selfhood, which incorporates Plotinius's claim that the one is the good, and thus identifies multiplicity with sin. Søren Kierkegaard and the French feminist Luce Irigaray both offer critical alternatives to such a unitary conception of selfhood. Kierkegaard views the self as complex, relational, and processive. The self consists of three pairs of polar elements, temporal and eternal, within three spheres of existence. The spheres and the elements are dialectically interrelated to each other. Irigaray criticizes the cultural and philosophical norms of Western discourse as phallocentric and monistic. This "economy of the same"-a system in which only one universal norm of behavior is accepted and valued-is built upon the repression of the feminine. She looks to women's embodied experience to uncover the feminine. Her (psycho)analysis highlights that which has been repressed, such as multiformity and Fluidity, to be an excellent candidate for the lost feminine. Russell argues that a dialogue between these two diverse thinkers provides a fruitful groundwork for reenvisioning and building up the concept of self as multiple, embodied, and relational. Book jacket.
Living Poetically is the first book to focus primarily on Kierkegaard's existential aesthetics as opposed to traditional aesthetic features of his writings such as the use of pseudonyms, literary techniques and figures, and literary criticism. Living Poetically traces the development of the concept of the poetic in Kierkegaard's writings as that concept is worked out in an ethical-religious perspective in contrast to the aesthetics of early German romanticism and Hegelian idealism. Sylvia Walsh seeks to elucidate what it means, in Kierkegaard's view, to be an authentic poet in the form of a poetic writer and to clarify his own role as a Christian poet and writer as he understood it. Walsh shows that, in spite of strong criticisms made of the poetic in some of his writings, Kierkegaard maintained a fundamentally positive understanding of the poetic as an essential ingredient in ethical and religious forms of life. Walsh thus reclaims Kierkegaard as a poetic thinker and writer from those who would interpret him as an ironic practitioner of an aestheticism devoid of and detached from the ethical-religious as well as from those who view him as rejecting the poetic and aesthetic on ethical or religious grounds. Viewing contemporary postmodern feminism and deconstruction as advocating a romantic mode of living poetically, Walsh concludes with a feminist reading of Kierkegaard that affirms both individuality and relatedness, commonalities and differences between the self and others, men and women, for the fashioning of an authentic mode of living poetically in the present age.
What is it to claim that “misogyny” might be “ironic”? Why is it that, in the works of Nietzsche, Kierkegaard and Schopenhauer, the possibility of irony constantly interferes with a conclusive ethical judgement over the meaning of their “misogyny”? How do we hold our interpretations of such ambiguous texts ethically accountable? This book brings together the driving concerns of hermeneutics, feminist philosophy and the history of philosophy in dealing with the “problem of irony”. It develops a thematic account of the concept of irony as a philosophical form of interpretation, and explores this through close readings of three key sites of controversy regarding the relationship between irony and misogyny: Schopenhauer’s “On Women”, Kierkegaard’s “In Vino Veritas” and Nietzsche’s “Woman and Child”. Far from a distraction from or “excuse” for misogyny, the book argues that ironic ambiguity is a formative aspect of all three texts; and explores the different ways in which the authority of Schopenhauer, Kierkegaard and Nietzsche are constructed in terms of the problem of irony.