RELS201 Major Religions

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RELS201 Major Religions

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RELS201 Major Religions

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Course Code: RELS201
University: American Military University

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Country: United States

Question:

Do some research on the “divine feminine” in our text, online and with other relevant sources (that might include your own experience or the experience of others you know). Let’s broadly construe the phrase “divine feminine” here to include “the place/role/status of the feminine in a religion”. So, the goddess Kali in Hinduism and Virgin Mary in Christianity would both be included, although the latter is not strictly speaking a divinity in the sense the former is on most accounts. That is fine, and the difference allows us to see different ways that the divine feminine can be present in different religions.
2. Concisely explain at least two different instances (examples) of the Divine Feminine. If you really want to focus on one instance because you have a lot to say about it, that is ok.
3. Evaluate the moral adequacy (acceptability) of one or more of the instances of the Divine Feminine discussed at step 2. This can take many forms, and one thing you will need to determine is what moral principles you would want to include in making your case either (whether it is a positive or negative evaluation). In essence, if you want to say that a specific instance of the Divine Feminine (e.g., the role of Even in the Fall) is morally problematic, we just want to target what makes it morally problematic. What is the exact moral failing here? The same for a positive evaluation; what makes it morally solid? This is not an easy thing to explain but it gets to the foundation of things. Feminist principles will often be useful in articulating the precise nature of moral failings and moral success when it comes to the status and role of women in a system, religious or otherwise.
Here is an example of a link to a moral principle that you are welcome to utilize and which strikes me as true. I’m still thinking it through a bit.
“A religious world view is morally adequate only if it includes a robust Divine Feminine”.
It will need to be specified just what “robust” requires here, something pretty significant. I might suggest that the feminine must enter into the account of “ultimacy”, or at least be as close to ultimacy as any distinctively male deity or energy. Something like that.
The other thing that needs to be made clear is what moral problem arises when there is no robust conception of the divine feminine. For this, I suggest something pretty clear, although the details still need to be worked out (this would be for you to do). Miranda Fricker explains a phenomenon she calls “Epistemic Injustice”. Below is a short definition of what she calls “hermeneutical epistemic injustice”. My claim is that a lack of a robust divine feminine leads directly to a form of ‘hermeneutical epistemic injustice”. You can make this case for your chosen examples in 2 above if you want to. The guiding idea is that without a robust conception of the divine feminine, women are presumably denied the conceptual resources for self-understanding in their religious life.
“Hermenutical Epistemic Injustice”
By ‘hermeneutical resources’, she means concepts shared in the ‘social imagination’: concepts widely known and available for use in understanding oneself and communicating with others; or, as Fricker puts it, ‘our shared tools of social interpretation’ (2007, p. 6).14 We all tend to understand what someone means when they say that they have a headache: we’ve named a phenomenon in a way that allows us to understand what a particular feeling in one’s head is, and this naming gives us a resource for communicating about our experiences.
Fricker defines hermeneutical injustice as ‘the injustice of having some significant area of one’s social experiences obscured from collective understanding owing to a structural identity prejudice in the collective hermeneutical resource.’15 More specifically, hermeneutical injustice is the result of hermeneutical marginalization. Fricker’s central example is sexual harassment. Prior to the naming of a wide range of – particularly workplace – behaviors, women were unable to understand their own experiences and the discomfort they felt with the associated behaviors of men in terms of harassment. Groping, leering, following, lewd comments, and such in the workplace didn’t typically rise to meet the standard for criminal harassment, so referring to them as harassment was unavailable. Moreover, such behaviors were often dismissed as ‘harmless flirting’. However, with the consciousness-raising movement of second-wave feminism in the 1960s, these behaviors were finally understood, and named, as a form of harassment: sexual harassment. Indeed, ‘sexual harassment’ as a phrase and concept was wholly absent from the social imagination prior to this. However, once named, women were able to understand their own experiences, and they were able to communicate their experiences to others: hermeneutical injustice was overcome.

Answer:

Introduction
Divine feminine refers to the connection to one’s consciousness that determines intuition, empathy and nurture without considering the gender. Two parts of the divine feminine are the feminine part and the masculine side.  Even though many people think that women are the only being having the divine feminine, the truth is that regardless of the gender everyone poses both masculine and feminine tools and knowledge. There are many archetypes of divine feminine which include queen, wise woman, priestess, goddess, lover, and queen. In this task, it will elaborate on two different instances of the divine feminine and also talk about the moral adequacy of one of the cases.
Instances of divine

   The first instance of divine feminine is the Goddess. Goddess resembles inspirational and spark of life. She possesses evolving wisdom. She has an inspirational task. A woman who has the goddess spirit express love to everyone. Apart from the love character trait, the woman has dynamic energy, wisdom and continuously creative. During worship, the religious leaders can put a sacred figure of the goddess as a sign of that the female taking the center of the prayer. For instance, in Hinduism Shakti is a female figure that represents the universe, it represents one of the primary sects from Hinduism
   Warrior

Warrior is the second instance of the divine feminine. Women who possess this type of divine feminine has various qualities which include humility, self-service, courage, strength, and decisiveness.  The role of warrior is to make life appealing for everyone. She struggles to favor everyone in the religion. When a woman takes the purpose of this type of divine feminine, she becomes confident, strong and having a calm demeanor. The older people request the warrior, and she responds concerning all the children women and the men.
Moral adequacy of warrior
There are various feminist principles that warrior need to have in any given setting. One of the primary ethical principles is awareness. Warrior mainly have a specific capacity of energy; however, in some cases, the power start draining day and night. The moral principle requires the woman to notify when the energy is draining. In ensuring the action, the warrior always establish a certain level of the boundary with other people. For instance, her lifestyle can be different with the others to protect energy. The second characteristic is intimacy and empowerment. Empowerment refers to a situation whereby the warrior can do whatever she likes without any fear or guilt. It is like a gift, every day she has the confidence to do her role without fear of failure. Apart from the above principles, there is an issue of deep support whereby the warrior does not fear seeking help. She always feels right while receiving comments and support from other people. On the other side, the warrior also expresses possession of strength lie lioness in the jungle. She always needs the strength to be able to protect other people from any disruption like an attack.  

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