Here I craft a case for recognizing the roots and patterns that ground the possibility of contemporary com-posting—as outlined in Donna Haraway’s Staying with the Trouble—by New Materialists and critical pragmatists, especially those who are affected by the social injustices and ill-advised practices of today’s formal education. I explore both Spinozan Ethics and American pragmatism in order to fashion a pattern that affects educational thought and action. That pattern of affect/affecting is one Haraway calls “attunement”, a state of co-relation that (...) makes “unexpected feats possible.” My goal is to encourage those educational theorists who dwell in a critical pragmatist archive and those who dwell in a New Materialist archive to “make kin,” to learn to play string figures with a companion species, as they com-post educational possibility in a world where agency is both more limited and more widely-distributed. (shrink)

R. Marie Griffith and Sarah Coakley suggest that feminist ecumenism across the evangelical-liberal spectrum is valuable for feminist studies of religion and theologies. In this context, I trace the conversation that has arisen around the idea of adopting ‘submission’ vis-à-vis the Christian notion of kenosis, and turn it in a new direction. I argue that Coakley’s apophatically cruciform understanding of submission in contemplative prayer contrasts with womanist approaches like that of Delores Williams. Drawing on Williams’ considerations of atonement and Friedrich (...) Schleiermacher’s understanding of prayer, I offer ‘incarnational submission’ as a way to acknowledge the value of prayerful submission while avoiding its potentially oppressive features. (shrink)

Events in 2020 have sparked a reimagination of how both individuals and institutions should consider race, power, health, and marginalization in society. In a response to these developments, we exa...

Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed "Democracy and Tradition" (2004), responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their (...) interlocutors envision liberal U.S. culture as the context of Christian social ethics. The ensuing debate rarely incorporates Catholic scholars, feminist scholars, scholars of color, or international and liberationist voices. Their inclusion could enhance an understanding of the role of the church in society, and support a common morality in the face of global pluralism. More importantly, it could broaden the scope of discourse on religion and politics to envision global Christian social ethics. (shrink)

This essay aims to elucidate how multiple voices and traditions should interact with one another in the practice of ethics. First, it explores some of the major ways in which questions of bodily autonomy function in secular feminist and Jewish bioethical discourses. It then uses case studies to illuminate ways each discourse's concepts of bodily autonomy can be deeply problematic, and argues that the strengths in each discourse can serve as important correctives for the weaknesses in the other. It suggests (...) that some formal features of rabbinic texts can serve as a model for a discourse of constant and animated mutual correction. Finally, it examines two case studies in light of this model. (shrink)

In this response to Christian Smith's What Is a Person?, I raise questions about his conception of the human life as a narrative quest and his account of change in social structures and institutions. The metaphor of life as a quest suggests a solid, isolated, and integrated moral agent. I wonder whether the experiences of most moral agents render a different picture—one where life is fragmented and characterized by complex webs of relationships. Smith provides a detailed account of how social (...) institutions change. I pose examples of more subtle and complex types of change as a way to press him to think about whether his account of change is too linear. (shrink)

In a plenary presentation on structural racism at the 2019 American Society of Bioethics and Humanities Annual Meeting, invited speaker Mary T. Bassett asserted that there is no solidarity without...