Grace Jantzen by Elaine L. Graham

By Elaine L. Graham

Grace Jantzen used to be an internationally-renowned feminist thinker of faith whose paintings has remodeled the best way we expect concerning the interactions among faith, tradition and gender in Western tradition. Jantzen's target was once to 'redeem the current' through a critique and reconstruction of staple suggestions of Western imaginary. This distinct ebook brings jointly lots of Grace Jantzen's colleagues and previous scholars in a wide-ranging exploration of her enduring effect, ranging throughout philosophy of faith, to literature, psychoanalysis, theology, ethics and politics. half I assesses the ramifications of Jantzen's confirmation that Western tradition needs to 'choose existence' in place of a winning symbolic of violence and demise. half II explores many of the key voices which contributed to Jantzen's realizing of a tradition of flourishing and natality: Quaker concept and perform, medieval mysticism and feminist spirituality. additional essays observe parts of Jantzen's paintings to the politics of incapacity, improvement and environmentalism, extending her variety of impression into new and leading edge parts.

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Each of these philosophers guide the working out of an alternative form of rationality which has a critical role to play: it is to educate our emotions and passions.

136. Jantzen, Julian of Norwich, p. ix. Jantzen, Power, Gender and Christian Mysticism (Cambridge, 1995). Grace Jantzen 28 come to focus on the textual tradition of religion which had, in turn, became reserved for an educated male elite. 15 In carefully describing the emergence of the Western Christian mystical conventions, as they unfolded in the writings of the Church Fathers, Grace demonstrated their inherent bias against women. 16 Indeed, the physical body and human love, whether in the affective strain of mysticism of Bernard of Clairvaux, or in the via negativa of Dionysius the Areopagite and Meister Eckhart, were viewed as distinct obstacles to what was depicted as the spiritual love of God.

In The Human Condition,27 Arendt herself describes how she understands the term, which she does not describe from a spiritual perspective but aligns with the ability to undertake productive interventions in the world of the polis. ‘The new beginning inherent in birth can make itself felt in the world only because the newcomer possesses the capacity of beginning something anew – that is of acting. 28 She continues with a sentence that, I believe, is crucial for the development of Grace’s thought.

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