Over the past two decades, new conceptualizations of women's psychological development have been evolving which emphasize the centrality of relationships in women's lives (Belenky et al., 1986; Gilligan, 1982; Jordan et al., 1991; Miller, 1976). This relational perspective has sought to describe development from women's perspective, using language and concepts derived from women's experience. Since women in this culture have been the "carriers" of certain aspects of the total human experience, specifically carrying responsibility for the care and maintenance of relationships, this model attempts to articulate the strengths as well as the problems arising for women from this relational orientation. Theorists and clinicians at the Stone Center at Wellesley College have been developing this theoretical perspective as a base for creating relational models of healing and empowerment for women.

/pdf/the-relational-model-of-women-s-psychological-development-5euw3b8pa1.pdf

The Relational Model of Women's Psychological Development: Implications for Substance Abuse

Much attention in adult learning theory rests on the distinction between ‘experience’ and ‘reflection’, with experience treated as the raw material for learning and reflection as a highly cognitive processing stage in which the learning actually takes place. The distinction thus valorizes emotional detachment, physical distance and rationality, thereby imposing an epistemological hierarchy that is deeply complicitous with power differentials of gender, class and race. This article locates the concept of reflection within the gendered dualisms of Western philosophy and their historically produced understandings of the relationship between experience and thought. I first examine how our notions of reflection deploy theories of knowledge and the state that took shape during the Enlightenment and, second, situate them within a politics of vision closely related to the rise of the middle class. In exploring this necessarily truncated history, I suggest that our notions of reflection internalize relationships o...

Usual suspects: experience, reflection and the (en) gendering of knowledge

Is there a Jewish Philosphy? Ethics and Halacha "The Future of Auschwitz" Shadow of Spirit From Speculative to Dialectical Thinking: Hegel and Adorno Of Derrida's Spirit Nietzsche's Judaica Hermann Cohen - Kant among the Prophets Franz Rosenzweig - From Hegel to Yom Kippur Soren Kierkegaard to Martin Buber - Reply from "the Single One" Walter Benjamin - Out of the Sources of Modern Judaism Angry Angels - Simone Weil and Emmanuel Levinas Architecture to Philosophy - the Postmodern Complicity Architecture after Auschwitz

Judaism and Modernity: Philosophical Essays

The debate over same-sex marriage in the United States is fundamentally a disagreement about the nature of democratic citizenship and the meaning of full inclusion of adult citizens in the polity. The facts that marriage has both private and public dimensions, and is described by policy makers as natural and unchanging even as they write laws to define it create confusion among those who publicly contest same-sex marriage. The feminist critique of marriage provides insight on the issue; its critique, along with the questions raised by same-sex marriage, indicates a need to rethink many aspects of the legal regulation of families and intimate life as they affect democratic citizenship.Jyl Josephson is an associate professor of political science and director of women's studies at Rutgers University, Newark (jylj@andromeda.rutgers.edu). She is coeditor, with Sue Tolleson-Rinehart, of the second edition of Gender and American Politics; coeditor, with Cynthia Burack, of Fundamental Differences: Feminists Talk Back to Social Conservatives, and author of Gender, Families, and State: Child Support Policy in the United States. The author thanks Jennifer Hochschild for her editorial guidance. Thanks also to the three anonymous reviewers, and to Cynthia Burack, David Foster, and Stacy VanDeveer, whose questions helped me to clarify my arguments.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S1537592705050206

Citizenship, Same-Sex Marriage, and Feminist Critiques of Marriage

Calvin, Participation, and the Gift

Standing Again at Sinai: Judaism from a Feminist Perspective

Key writings in feminist spirituality drawing on the great diversity of women's experience.

Weaving the Visions: New Patterns in Feminist Spirituality

Examines and criticizes Niebuhr's and Tillich's doctrines of sin and grace from the perspective of women's experience.

Sex, Sin, and Grace: Women's Experience and the Theologies of Reinhold Niebuhr and Paul Tillich

Standing Again at Sinai

213 now well known: Scots-Irish ancestors, growing up outside Wingham, Ontario, her mother’s debilitating Parkinson’s disease (contracted when Alice was about twelve), two years on a scholarship at the University of Western Ontario, marriage to James Munro and their move to British Columbia, difficult years as a housewife struggling to write fiction (including, at publishers’ urging, misdirected efforts to produce a novel), three children (plus one who died shortly after birth), dissolution of her twentyyear marriage, her return to Ontario, a second marriage, and increasing critical acclaim and popular success as a writer of short stories. In Thacker’s view, the decisive event in Munro’s creative development was her return to Huron County, Ontario, which enabled her to reconnect with her original material and see it anew in a more complex way. Although Thacker includes some new details of Munro’s personal life, he focuses more sharply on her development as a writer and the way she makes use of her life in her work, published and unpublished. He quotes generously from her memoirs and from particularly engaging unpublished drafts of work found in the Munro papers at the University of Calgary, implying that unpublished fragments frequently contain more autobiographical material than what remains in Munro’s published stories. Thacker is also sensitive and judicious in examining the published fiction, carefully distinguishing its autobiographical elements from imaginative inventions, which are often stimulated by Munro’s research and the experiences of others. In this sifting, Thacker never presumes that the life can “explain” the fiction, implicitly recognizing that the sources of a writer’s creativity must remain in some sense unfathomable. Any writer who has lived a life as relatively private and uneventful as Munro poses problems for her biographer, possibly exacerbated by the fact that she and many of her friends and family are still alive. Although THE COMINg OF lIlITH: ESSayS ON FEMINISM, JUdaISM, aNd SExUal ETHICS, 1972-2003

The Coming of Lilith: Essays on Feminism, Judaism, and Sexual Ethics, 1972-2003

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