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David Geiringer

assesses the understanding of female sexuality that was constructed by these experts and the effect this had on Catholic women’s marital experiences. Second, June’s response epitomised the way that many of the interviewees conflated the Church’s teaching on contraceptive morality with its wider approach to sex. My question was about her experience of practising NFP, but her response

in The Pope and the pill
Hans Peter Broedel

TMM7 8/30/03 5:37 PM Page 167 7 Witchcraft as an expression of female sexuality That “a greater multitude of witches is found among the weaker sex of women than among men” was so obviously a fact to the authors of the Malleus that, despite scholastic custom, it was completely unnecessary to deduce arguments to the contrary.1 Witches, in their view, were entirely more likely to be women than men. The experience of the next two hundred years appeared to vindicate this judgment. Throughout most of central and western Europe, where witchcraft persecution was

in The Malleus Maleficarum and the construction of witchcraft
David Geiringer

, they also emphasised their relative ‘innocence’ and ‘sexual ignorance’ compared to not only girls of today, but also their male and non-Catholic peers. 6 This was often a trait that they were conscious of at the time. The second section of the chapter explores how the interviewees’ gender and Catholicism intersected to shape their understanding of sexuality in adolescence. It uses Brown’s notion

in The Pope and the pill
David Geiringer

was deemed ‘intrinsically evil’. In response to de Locht’s entreaty in that marbled conference room, Pope Paul VI extended the commission in terms of its brief and membership. It was now afforded full licence to scrutinise the Church’s doctrine on birth control and, if necessary, reformulate the Catholic understanding of human sexuality. To this end, the commission expanded to sixty-four members

in The Pope and the pill
David Geiringer

beliefs and, above all else, sexual experiences. As such, the chapter serves as a corrective to academic studies of female sexuality that devote more attention to younger than to older women. 4 The divide between early and later marriage may be artificial, but it was one that came out of the interviews: Things didn’t start coming together for me

in The Pope and the pill
Abstract only

image a battle between the two greatest vices that those of the church were meant to avoid: earthly sexual love (Cupid in the conch) and the sins of the devil himself (the wyvern / dragon). However, that would create its own issues, as Cupid’s spear appears to have successfully pierced the wyvern’s head (one of the spine ridges is out of alignment with the others and could well be the spear tip); that would suggest that sexuality can conquer sin, an unlikely teaching for the time and place. The wyvern provides another

in Manchester Cathedral
Irigaray and psychoanalytic theory
Hanneke Canters
Grace M. Jantzen

theorists, believes, first, that understanding human sexuality is crucial for understanding culture; and second, that it is through images, dreams, and associations of ideas that sexuality can best be understood. In the middle section of this book we will explore some of the images she chooses in Elemental Passions to explore the development of women subjects. In this chapter we wish to discuss Irigaray’s uneasy relationship with the psychoanalytic theory of Freud and Lacan, an uneasiness which mirrors her relationship with the trajectory of Western philosophy, which she

in Forever fluid
Open Access (free)
Agency and selfhood at stake
Lara Apps
Andrew Gow

to her sources. In her much-reviewed and highly original collection Oedipus and the Devil: Witchcraft, Sexuality and Religion in Early Modern Europe , Roper approached the topic of witchcraft confessions and their recantation from a psychoanalytic perspective. One of Roper’s great accomplishments in this book, composed of nine substantial and thematically related articles or chapters, was to call into question traditional

in Male witches in early modern Europe
Marian devotion, the Holy Family and Catholic conceptions of marriage and sexuality
Alana Harris

Chapter 4 ‘A model for many homesteads’ Marian devotion, the Holy Family and Catholic conceptions of marriage and sexuality Make a cross on your abdomen When in Rome do like a Roman Ave Maria, gee it’s good to see ya… The scene is familiar: Wembley Stadium, cold and blustery weather even in July, and the arena crowded to capacity. There is a cheer from the near 100,000 people gathered as the long-awaited and charismatic personality enters the arena and is welcomed over the loudspeaker by Mr Ted Kavanagh as ‘that great international, that prolific goal scorer

in Faith in the family
Irigaray and Hegel
Morny Joy

of subjectivity or, as Irigaray names it, ‘the perfection of their gender’. Irigaray issues specific instructions for this task: ‘It is up to them to protect their virginity, their motherhood, their bit of nature, their house, their images, languages, god(s) or goddess (es). It is therefore up to them to become subjects capable of sublimating their sexual drives, cultivating their sexuality, giving it rhythm, temporality, stakes’ (81). A culture of women As an integral element in the process of women achieving their own culture, Irigaray believes that the relation

in Divine love