Revisiting Feminist Discussions of Sin and Genuine Humility

Hinson-Hasty, Elizabeth

doi:10.2979/jfemistudreli.28.1.108

Cited by 3 publications

(2 citation statements)

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“…Female spiritual and mystical writings, especially, are considered to entail representations of genuine humility as an empowering force. 24 For example, in her account of the employment of humility doctrines by Mechthild of Magdeburg (c.1207-c.1282), who devoted herself to a religious life as a Beguine in Magdeburg and then in the Cistercian convent of Helfta, Michelle Voss Roberts states that 'Without the effective use of gendered codes of humility, the fate of saintly women like Mechthild could range from anonymity to tragedy. The topos protected and empowered them vis-à-vis the patriarchal medieval Church'.…”

Section: Feminist Humility and Its Pastmentioning

confidence: 99%

Revisiting Gendered Representations of Humility: An Examination of Sources from Late Medieval Italy

Negri

2022

Gender & History

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During the Middle Ages, gender‐neutral representations of humility as a quality linked to spiritual love and voluntary service competed with representations according to gendered patterns, such as those related to the naked and dressed body in terms of its biological and social functions and its appearance. Moving from Dante's examples of humility in Purgatory, Canto X, this article focuses on representations of humility in textual and pictorial sources authored by women and men between the thirteenth and early fourteenth centuries in Italy. By showing the complexity of these representations, this article revisits and reconsiders one‐sided historiographical narratives according to which humility in the Middle Ages was intrinsically, persistently and negatively related to feminine suppression and servility.

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Section: Feminist Humility and Its Pastmentioning

confidence: 99%

Revisiting Gendered Representations of Humility: An Examination of Sources from Late Medieval Italy

Negri

2022

Gender & History

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“…Sacrifice by the privileged on behalf of the oppressed is much more likely to be justified” (Andolsen , 80). Elizabeth Hinson‐Hasty agrees with Andolsen, calling for a Niebuhrian ideal of “genuine humility” to counteract the self‐love of the most powerful (Hinson‐Hasty , 113). Inspired by Andolsen and Hinson‐Hasty, I argue that while Niebuhr was mistaken in attributing excessive self‐love to all, his thought can be used to restrain powerful moral agents who are guilty of this sin.…”

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confidence: 99%

Reason and Emotion in the Ethics of Self‐Restraint

Morris¹

2014

Journal of Religious Ethics

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In this essay I argue that Reinhold Niebuhr's ethics of self‐restraint, though promising, is based on an incomplete and imprecise moral psychology. Although Niebuhr claims that reason cannot provide a sufficient grounding to motivate self‐restraint, he does not disclose which human capacity might serve this purpose. I suggest that we can address this oversight by strengthening Niebuhr's tentative embrace of David Hume, and by developing a concept of the emotions in order to explain how human beings can cultivate a stable inclination to self‐restraint. This project is informed by and in the service of feminist critiques of Niebuhr and social concerns.

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