Secularists over which belief system offered most to women.
Such questions were also central within the women’s movement,
as ‘religious’ feminists of varying perspectives debated their
Infidel Feminism is the first full historical account
of these Freethinking feminists, most of whom have received only a passing
mention in previous histories of feminism and Freethought. Through their
the work of Kristeva
and Irigaray has been ingested, digested and redigested in feminist scholarship.
Although many feminist theologians still display cautious reserve in relation to
poststructuralist theory, the work of these women is gradually gaining its place
in the theoretical compendium of religiousfeminists. Of particular significance
in this development is the way in which Kristeva and Irigaray have been used
in recent attempts to construct a feminist philosophy of religion (see Anderson,
1998 and Jantzen, 1998).
While the names Kristeva and Irigaray are