Back then, I didn't realize that I was indeed androgynous because I had assumed one couldn't be androgynous without looking the part.
Probably the most influential of them all, Mary Daly, died this week.
This post rather long, probably only of interest to theologians after the first few hundred words is an account of her theological project.
In Search of a Method Philadelphia: In this book Daly intended nothing less than an ontology of feminism, and Psychological androgyny essay delivered it with remarkable consistency and thoroughness.
Beyond God the Father is the first major work that Daly would claim ownership of. By the time of Beyond God the Father, it is clear that Daly intends to leave no stone on top of another in her destruction of the patriarchal temple.
She had a knack for the outrageous title: Re-Calling the Courage to Sin Big These books move in the direction of a fully-realized feminist religion, an elemental paganism based on sisterhood, spinsters, crones, covens, and witchcraft.
They are characterized by an amazing display of verbal contortions and distensions, as Daly carries through her struggle to re-Name what Adam had mis-labelled an agenda announced in BGF p.
We do not use words; we Muse words. Websters denounce the patriarchal usage of women and nature and of words. We denounce both good usage and bad usage, proclaiming the termination of usage. In this process, words and women guide each other.
Our guiding is reciprocal, requited. United, our movements are directed by sagacious Sin-Tactics. Together we work to expel the bore-ocratic chairmen of the bored. We strive to make the world Weirder. More perfect and intentional ranting is rarely seen in academia.
There was no insulting this Daly; call her weird and she will thank you, tell her she is out of control and she will exult in being so, tell her she is just plain whacked and she will seize on your word and lickety-split spin it into something else: To display what Daly was up to, here is a brief outline of her thought, drawn from the landmark book, Beyond God the Father: Beacon Press,which was already decidedly post-Christian, but was still loosely structured in the categories of traditional systematic theology.
The sexual caste system is disguised, spiritualized, and otherwise mystified to such an extent that it takes a great effort to render it visible.
The problems a person faces should dictate her method. Instead she uses the method of liberation, liberating language by reclaiming the power of naming for women.
In that sense, though she rails against method, she is indeed systematic. You might expect the first generation of radical feminist theology to replace God with Goddess, but Daly is already beyond that move. She is not interested in simply transgendering God into Goddess; what must be done away with is the whole idea of a Supreme Being distinct from and in control of the world, keeping humans in infantile subjection.
Instead of just replacing GodFather with GodMother, Daly calls for an alternative concept of transcendence. What would an alternative concept of transcendence be? Daly surveys the three main mythological structures which express transcendence: The mythology of separation and return the journey of Ulysses, the neoplatonic exitus-reditus scheme emphasizes the holiness of what is, and tends toward a personal, nonhistorical mysticism.
The myth of conflict and vindication as in black theologywhich is shortsighted because it focuses on the enemy, emphasizes the holiness of what ought to be, and is often profoundly historical and revolutionary.
Investing in it, Daly hoped it would be able to keep what was best in the other two myths, uniting the individual-ontological power of return with the revolutionary-historical force of conflict.
But women, shocked by the threat of nonbeing, and in the surge of ontological self-affirmation against it, can now perceive transcendence not as some noun, but as the Verb, the Verb of Verbs, which is Be-ing, in whom we live, move, and have our being.
The Verb of Verbs is intransitive, objectless. According to Daly, the anger of oppressed women is divine judgment in a very direct sense: The feminist rage is in fact the wrath of God speaking Godself forth in a surge of being!
The unfolding of God is thus an event in which women participate by participating in their own revolution.Why “Psychological Androgyny” Is Essential for Creativity | Brain Pickings Why “Psychological Androgyny” Is Essential for Creativity.
Madeleine L’Engle on Creativity, Hope, Getting Unstuck, and How Studying Science Enriches Art Most valuable lesson essay Free essay on Valuable Lessons Learned in Life available totally free at. Bem’s () study on “The Measurement of Psychological Androgyny”, discussed how it was possible to characterise someone as either male or female or both.
The study explored the notion of Androgyny and challenged bipolarity - gender identity either being male or female, no in between. The relationship among gender identity, sex typing, and adjustment has attracted the attention of social and developmental psychologists for many years.
Psychological androgyny is a term used to describe someone whose personality traits fall somewhere in between the traits that are typically associated with males and those that are typically associated with females.
Interestingly some studies ind. Psychological androgyny means that one individual can be masculine and feminine at the same time. In certain situations, a person can be assertive, independent and emotional or concerned of the welfare of others (Bem & Martyna, ).
In the essay, she praised a number of famous androgynous writers, including Shakespeare, Psychological androgyny and creativity: Dynamics of gender-role and personality trait.