By Mary M. Solberg
Asks what kinds and assets of realizing we should always contemplate compelling as we search to dwell morally accountable lives. Contends that Martin Luther's theology of the go offers an outstanding theological and moral foundation for a shockingly congenial dialog with feminist notion and scholarship on those issues.
Few feminist philosophers might anticipate finding a resonant discussion associate within the sixteenth-century theologian and reformer Martin Luther. This e-book contends, although, that Luther's theology of the move, in its critique of either professional theology and human pretension, its assertion of God's incarnate harmony with humankind and the price of embodied event, and its purpose to equip people to "use truth rightly," presents a superior theological and moral foundation for a shockingly congenial conversation.
The "epistemology of the move" that emerges from the dialog among secular feminist concept and Luther's theology of the pass increases and responds to the basic epistemological questions of strength, event, objectivity, and responsibility. It is helping us as humans of privilege conquer our resistance to figuring out the truth of discomfort, a truth we have to realize if we're to answer it, endure with it, and search to beat it. Solberg describes the circulate from lived event to "compelling knowledge": seeing what's the case, spotting one's implication in it, and responding accountably.
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Extra resources for Compelling Knowledge: A Feminist Proposal for an Epistemology of the Cross (Political Thought)
To claim this sort of universality reflects, at its best, the broad significance philosophers believe these matters have, as well as the possibility that their resolution will have the same long reach; at its worst, the blanket "all men'' makes differences disappear and suffocates critical inquiry that might improve the questions and notice the impact of their resolutions. In pursuit and defense of "one true story," stable and coherent theories and categories, and what Sandra Harding, recalling Descartes' language, describes as a "powerful transcendental Archimedean standpoint," 8 have great value, even when the former may not account for actual instabilities and incoherences, and the latter may not exist in real life.
An epistemology of the cross, far from glorifying suffering, helps us see and respond to it. The concluding chapter offers a brief illustration of how an epistemology of the cross works to illuminate the phenomenon of traumatic violence (drawing on Judith Herman's Trauma and Recovery) and reiterates briefly the underlying concern this book articulates: that knowing and knowers be deeply and courageously engaged in bringing forth liberating change. " Although I do not take their comments, nor do I think they were meant, as criticisms, I do hear their observations as remarks on the difference between the style of this work and the style of most academic or scholarly writing.
Power and politics, as has been suggested, play important roles in shaping and pursuing epistemological agendas; and the outcomes of these agendas, whatever their philosophical value, must also be read ethically. " Harding asks. . "29 Others would argue, instead, that women and/or other disenfranchised people are singularly positioned to engage it. Furthermore, epistemological proposals, even as they seek to satisfy our shared human need for reliable, useful knowledge, must also be held ethically accountable.