개인구독
소속 기관이 없으신 경우, 개인 정기구독을 하시면 저렴하게
논문을 무제한 열람 이용할 수 있어요.
지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
This article deals with whether and how a feminist theology and a feminism regarding “Science and Religion” can be developed. I first of all discuss the history of the long struggle of women to enter the barriers of male-centered science. The relationship of feminist theology and feminism to the technoscience hav been articulated by radical separatist feminist theologian, Mary Daly and a representative commentator of technoscience, Donna J. Haraway. The readings on “A Cyborg Manifesto” or “ A Manifesto for Cyborgs ” did not usually pay attention to Haraway’s criticism of Daly.
Feminist theorists have noted the relationship between women’s liberation and science, in particular technoscience. Daly expressed a clear position on that relationship. Daly’s second book, Beyond God the Father (1973), moves further into radical feminism with a rejection of patriarchal religion. Defining radical feminism as the journey of women becoming, Daly encouraged women to withdraw from men to create a new, women-centered universe, and led the way with her creation of a new philosophy, a new theology, and a new language in which to express it.
In Gyn/Ecology that gave the theoretical justification for lesbian separatism Daly mentions Cyborgs. In the interpretation of the novel Frankenstein (1818) by Mary Shelley’, Daly noted the fusion of necrophilia—technical father. Cyborg, abbreviation of cybernetic organism, describes the combination of humanmachine, mostly the hybrid of man-machine. In human hybrids, Daly perceived the crisis of a loss of women’s subject.
But in “A Cyborg Manifesto” Haraway put an end to the second wave of feminism by applying a direct criticism of Daly. Haraway’s Manifesto shows highly developed technoscience aspects of 1980’s capitalism in the U.S.A. Haraway asserted that her cyborg myth is about transgressed boundaries, potent fusions, and dangerous possibilities which progressive people might explore as one part of their political work. Also the Manifesto sees capitalist technoscience as the most potent agent of history. Cyborg is neither male nor female, neither human nor animal, neither human nor machine, neither subject nor object-rather, it is that entity that crosses all boundaries.
The Manifesto shows a Postmodernism in maintaining the dissolution of a dualistic modern worldview. And the Manifesto congratulates the posthumanism and the Posthuman appealing to the greatness of American capitalist technoscience since the 1980’s. Harawey maintains that the technoscience society promotes the quality of sustaining life. However, the question remains whether such a society would lead us toward the realization of democracy and egalitarian society, or rather lead us into an oligarchy and extremely unegalitarian society. We theologians must strongly push this question through toward its resolution. Mostly technoscientists tend to ignore the problems of terrible failures and disasters of technoscience. This article has discussed the responsibilities of the theological tasks, over against the illusions of bio-engineers and technoscientists in their endless pursuits in the so called posttheological, posthisorical, and postmodern technoscience society for the 21<SUP>st</SUP> century.
Feminist theorists have noted the relationship between women’s liberation and science, in particular technoscience. Daly expressed a clear position on that relationship. Daly’s second book, Beyond God the Father (1973), moves further into radical feminism with a rejection of patriarchal religion. Defining radical feminism as the journey of women becoming, Daly encouraged women to withdraw from men to create a new, women-centered universe, and led the way with her creation of a new philosophy, a new theology, and a new language in which to express it.
In Gyn/Ecology that gave the theoretical justification for lesbian separatism Daly mentions Cyborgs. In the interpretation of the novel Frankenstein (1818) by Mary Shelley’, Daly noted the fusion of necrophilia—technical father. Cyborg, abbreviation of cybernetic organism, describes the combination of humanmachine, mostly the hybrid of man-machine. In human hybrids, Daly perceived the crisis of a loss of women’s subject.
But in “A Cyborg Manifesto” Haraway put an end to the second wave of feminism by applying a direct criticism of Daly. Haraway’s Manifesto shows highly developed technoscience aspects of 1980’s capitalism in the U.S.A. Haraway asserted that her cyborg myth is about transgressed boundaries, potent fusions, and dangerous possibilities which progressive people might explore as one part of their political work. Also the Manifesto sees capitalist technoscience as the most potent agent of history. Cyborg is neither male nor female, neither human nor animal, neither human nor machine, neither subject nor object-rather, it is that entity that crosses all boundaries.
The Manifesto shows a Postmodernism in maintaining the dissolution of a dualistic modern worldview. And the Manifesto congratulates the posthumanism and the Posthuman appealing to the greatness of American capitalist technoscience since the 1980’s. Harawey maintains that the technoscience society promotes the quality of sustaining life. However, the question remains whether such a society would lead us toward the realization of democracy and egalitarian society, or rather lead us into an oligarchy and extremely unegalitarian society. We theologians must strongly push this question through toward its resolution. Mostly technoscientists tend to ignore the problems of terrible failures and disasters of technoscience. This article has discussed the responsibilities of the theological tasks, over against the illusions of bio-engineers and technoscientists in their endless pursuits in the so called posttheological, posthisorical, and postmodern technoscience society for the 21<SUP>st</SUP> century.
목차
Ⅰ. 시작하는 말
Ⅱ. 여성해방과 기술과학
Ⅲ. 자본주의 기술과학과 사이보그
Ⅳ. 나가는 말
참고문헌
Abstract
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
우리의 길이 여성신학이었다
한국여성신학
2022 .06
-
여성신학과 나
한국여성신학
2021 .07
-
여성신학과 나
한국여성신학
2020 .12
-
여성신학과 나
한국여성신학
2017 .12
-
여성신학과 나
한국여성신학
2017 .06
-
여성신학과 나
한국여성신학
2020 .07
-
여성신학과 나
한국여성신학
2017 .12
-
“여성신학과 나”
한국여성신학
2018 .06
-
허먼 데일리(Herman Daly)의 생태경제사상: 그 형성배경을 중심으로
환경철학
2018 .01
-
교회를 위한 신학으로서의 여성신학
한국여성신학
2020 .07
-
나의 여성신학 이야기
한국여성신학
2016 .08
-
『위험사회와 여성신학』을 읽고
한국여성신학
2016 .12
-
허먼 데일리(Herman E. Daly)의 ‘정상상태 경제’론의 실체
철학연구
2020 .11
-
다나 해러웨이의 사이보그 페미니즘과 혼종적 주체: 『프랑켄슈타인』의 괴물을 중심으로
영미어문학
2015 .09
-
‘다른 세계화’의 가능성 : 해러웨이의 「반려종 선언」 읽기
코기토
2020 .10
-
여성신학 소감문
한국여성신학
2016 .12
-
인터넷 스타(網紅) 3.0 시대 중국 사이버 페미니즘 담론 ? Papi?의 경우를 중심으로
중국지식네트워크
2017 .05
-
`여성`, `신학`, 그리고 `나`
한국여성신학
2016 .02
-
한국 여성신학자 박순경 통일신학과 聖 · 性 · 誠의 여성신학
한국여성신학
2020 .07
-
인생의 전환점이 되어준 여성신학
한국여성신학
2020 .12
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2017-230-000807520