Adult women survivors of incest (n = 68) were compared to other women (n = 93) with respect to several questionnaire measures of manifest anger. The vast majority of the research participants were white, middle class, heterosexual, and Michigan residents. Incest survivors were angrier than other women, both in general and at their parents. Anger toward mother and anger toward father were comparable. Few incest survivors blamed either parent for the incest, except in those specific cases where the parent was a perpetrator. Not surprisingly, incest survivors were particularly angry at parent perpetrators when they were held responsible for the abuse. Incest occurred in families where other traumas were present, and the extent of these other traumas was also associated with increased anger at parents. Women who identified with feminism and who had participated in therapy were angrier at their parents than were other women. Therapy implications of these results were discussed. Recent decades have seen hundreds of articles on incest appear in professional journals. Their usual goal is to describe the families in which incest occurs, recommend interventions with the victim and family, and speculate tThis paper is based on a doctoral dissertation submitted to the University of Michigan by the first author, under the supervision of the second author. The help and encouragement of committee members Margaret Buttenheim, Kathleen Failer, and Sheryl Olson are gratefully acknowledged.
Postmodern aestheticism is defined as a way of thinking that privileges the art of continual reversal. The dynamics of reversal operate according to a theoretical model that, historically speaking, has been the vehicle for blatantly masculinist ideologies. This creates problems for feminist thinking that would appropriate the postmodern conception of the subjectivity of the artist or the aestheticist dissolution of the distinction between life and an.
Feminist philosophers and social theorists have engaged in an extensive critique of the project of modernity during the past three decades. However, many feminists seem to assume that the critique of religion essential to this project remains valid. Radical criticism of religion in the European tradition presupposes a theory of religion that is highly ethnocentric, and Marx's theory of religion serves as a case in point.
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