Development, Crises and Alternative Visions: Third World by Gita Sen

By Gita Sen

This e-book synthesizes and analyzes 3 many years of financial, political, and cultural rules and politics towards 3rd international girls. targeting the impression of the present worldwide fiscal and political crises - debt, famine, militarization, and fundamentalism - the authors express how, via association, negative girls have all started to mobilize artistic and powerful improvement recommendations to drag themselves and their households out of immiserating situations.

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Extra resources for Development, Crises and Alternative Visions: Third World Women's Perspectives (New Feminist Library)

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16. Paul A. Carter, The Spiritual Crisis of the Gilded Age (DeKalb: Northern Illinois University Press, 1 97 1 ). 1 7. : Johns Hopkins University Press, 1 985); Joseph Haroutunian, The Passing of the New England Theology (New York: Harper and Row, 1970); and Ann Douglas, The Feminization of American Culture (New York: Avon, 1977). 1 8. Henry Ward Beecher, "Statement Before the Congregational Association of New York and Brooklyn" (New York, 1882): 13. 1 9. D. , Yale University, 1 992 ), published as Each Mind a Kingdom: American Women, Sexual Purity, and the New Thought Movement, 1 875-1 920 (Berke­ ley: University of California Press, 1 999).

Mind 1 4 (Septem­ ber 1904 ): 2 66 69. - 1 7. : Yale University Press, 1982), 153-90. The classifi­ cation of nineteenth-century religious experience into "moralist" and "devotionalist" is drawn from Rabinowitz, Spiritual Self. Although Rabinowitz is accurate about the outlines, his interest in establishing the social origins of religious experience can lead to caricature, especially in his treatment of devotionalism. Because he caricatures the culture of the "genteel tradition," he sees the part devotionalism played in the Vic­ torian world of liberal sociability and private life as a form of escape from "empty rit­ ual" ( 237).

Chapter One self, such as seances, thought transference, and other forms of occult display. Regarding the spiritual realm as the exclusive source of all meaning, theosophists saw movement in its direction as the key to moral development. Led over the ages by "adepts," theosophists claimed, spiritually developed persons had learned to use the power of the human mind to tap into the "as­ tral light" that formed the elementary basis of spiritual reality. " The existence of a higher spiritual reality was therefore evidenced not only in the exercise of occult phenomena but also in the hu­ man capacity for love and self-sacrifice.

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