Feminism and World Religions by Arvind Sharma, Katherine K. Young

By Arvind Sharma, Katherine K. Young

Addressing faith and feminism on a world scale, this extraordinary booklet includes a nuanced and fine-tuned therapy of 7 of the world's religions from a feminist standpoint through major girls students. Feminism and international Religions comprises chapters on Hinduism by way of Vasudha Narayanan, Buddhism by means of Rita M. Gross, Confucianism by way of Terry Woo, Taoism by way of Karen McLaughlin and Eva Wong, Judaism via Ellen M. Umansky, Christianity by way of Rosemary Radford Ruether, and Islam via Riffat Hassan, besides a common creation and a postscript via Katherine ok. younger and a preface via Arvind Sharma. the truth that those authors proportion a twin yet undivided dedication either to themselves as girls and to their traditions as adherents imparts to their voices a prophetic caliber, and if Mahatma Gandhi is to be believed, even scriptural worth.

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1981. "Myths of Ancient China" in Essays on Chinese Civilization. Princeton: Princeton University Press. , ed. 1978. Chinese Family Law and Social Change in Historical and Comparative Perspective. Seattle and London: University of Washington Press. Chafe, William H. 1977. Women and Equality. Changing Patterns in American Culture. New York: Oxford University Press. Ch'an Wing-tsit. 1987. Chu Hsi. Life and Thought. Hong Kong: Chinese University Press. 1989. Chu Hsi. New Studies. Honolulu: University of Hawaii Press.

New York: Pathfinder. de Bary, Theodore. 1960. Sources of Chinese Tradition. 2 Vols. New York: Columbia University Press. de Beauvoir, Simone. 1952. The Second Sex. Trans. H. M. Parshley. New York: Knopf. Ebrey, Patricia Buckley trans. 1984. Family and Property in Sung China. Yuan Ts'ai's Precepts for Social Life. Princeton: Princeton University Press. ed. 1981. Chinese Civilization and Society. A Sourcebook. New York: Free Press. Eisler, Riane. 1987. The Chalice and the Blade: Our History, Our Future.

Perhaps this was yet another case of the li of change. Although there was no effective opposition against Empress Wu during her reign, the indirect effect she had on future generations of women may not have been positive. She was superstitious and used both Buddhism and Taoism to rationalize her rule, since a woman-emperor in Confucianism would be unthinkable. 16 This probably aggravated the already tenuous relations that popular Buddhism and Taoism had with Confucians. These tensions culminated in Han Yu (786824), a Confucian official who lived a hundred years after Empress Wu.

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