Mary Daly

Mary Daly (October 16, 1928 – January 3, 2010[3][4]) was an American radical feminist philosopher, academic, and theologian. Daly, who described herself as a "radical lesbian feminist",[3] taught at the Jesuit-run Boston College for 33 years. Daly retired in 1999, after violating university policy by refusing to allow male students in her advanced women's studies classes. She allowed male students in her introductory class and privately tutored those who wanted to take advanced classes.[3][5][6]

For other people named Mary Daly, see Mary Daly (disambiguation).
Mary Daly
Daly circa 1970
Born(1928-10-16)October 16, 1928
Schenectady, New York, U.S.
DiedJanuary 3, 2010(2010-01-03) (aged 81)
Gardner, Massachusetts, U.S.
Alma materSaint Mary's College
Era20th-century philosophy
RegionWestern philosophy
SchoolFeminist philosophy
Main interests
Notable ideas
Gyn/ecology

Early life and education

Mary Daly was born in Schenectady, New York in 1928, the only child of a homemaker mother and a traveling salesman father. She was raised Catholic and attended Catholic schools. Early in her childhood, Daly had mystical experiences in which she felt the presence of divinity in nature.[7]

Before obtaining her two doctorates in sacred theology and philosophy from the University of Fribourg, Switzerland, she received her Bachelor of Arts degree in English from the College of Saint Rose, her Master of Arts degree in English from the Catholic University of America, and a doctorate in religion from Saint Mary's College.

Career

Daly taught classes at Boston College from 1967 to 1999, including courses in theology, feminist ethics, and patriarchy.

Daly was first threatened with dismissal when, following the publication of her first book, The Church and the Second Sex (1968), she was issued a terminal contract. As a result of support from the (then all-male) student body and the general public, however, Daly was ultimately granted tenure.

Daly's refusal to admit male students to some of her classes at Boston College also resulted in disciplinary action. While Daly argued that their presence inhibited class discussion, Boston College took the view that her actions were in violation of title IX of federal law requiring the college to ensure that no person was excluded from an education program on the basis of sex, and of the university's own non-discrimination policy insisting that all courses be open to both male and female students.

In 1989, Daly became an associate of the Women's Institute for Freedom of the Press.[8]

In 1998, a discrimination claim against the college by two male students was backed by the Center for Individual Rights, a conservative advocacy group. Following further reprimand, Daly absented herself from classes rather than admit the male students.[9] Boston College removed her tenure rights, citing a verbal agreement by Daly to retire. She brought suit against the college disputing violation of her tenure rights and claimed she was forced out against her will, but her request for an injunction was denied by Middlesex Superior Court Judge Martha Sosman.[10]

A confidential out-of-court settlement was reached. The college maintains that Daly had agreed to retire from her faculty position,[11] while others assert she was forced out.[12][13] Daly maintained that Boston College wronged her students by depriving her of her right to teach freely to only female students.[14] She documented her account of the events in the 2006 book, Amazon Grace: Recalling the Courage to Sin Big.

Daly protested the commencement speech of Condoleezza Rice at Boston College, and she spoke on campuses around the United States as well as internationally.[15]

Works

Daly published a number of works, and is perhaps best known for her second book, Beyond God the Father (1973). Beyond God the Father is the last book in which Daly really considers God a substantive subject. She laid out her systematic theology, following Paul Tillich's example.[16] Often regarded as a foundational work in feminist theology, Beyond God the Father is her attempt to explain and overcome androcentrism in Western religion, and it is notable for its playful writing style and its attempt to rehabilitate "God-talk" for the women's liberation movement by critically building on the writing of existentialist theologians such as Paul Tillich and Martin Buber. While the former increasingly characterized her writing, she soon abandoned the latter.

In Gyn/Ecology: The Metaethics of Radical Feminism[17] (1978), Daly argues that men throughout history have sought to oppress women. In this book she moves beyond her previous thoughts on the history of patriarchy to the focus on the actual practices that, in her view, perpetuate patriarchy, which she calls a religion.[16]

Daly's Pure Lust: Elemental Feminist Philosophy[18] (1984) and Websters' First New Intergalactic Wickedary of the English Language[19] (1987) introduce and explore an alternative language to explain the process of exorcism and ecstasy. In Wickedary Daly provides definitions as well as chants that she says can be used by women to free themselves from patriarchal oppression. She also explores the labels that she says patriarchal society places on women to prolong what she sees as male domination of society. Daly said it is the role of women to unveil the liberatory nature of labels such as "Hag", "Witch", and "Lunatic".[20]

Daly's work continues to influence feminism and feminist theology, as well as the developing concept of biophilia as an alternative and challenge to social necrophilia. She was an ethical vegetarian and animal rights activist. Gyn/Ecology, Pure Lust, and Websters' First New Intergalactic Wickedary all endorse anti-vivisection and anti-fur positions. Daly was a member of the advisory board of Feminists For Animal Rights, a group which is now defunct.

Daly created her own theological anthropology based around the context of what it means to be a woman. She created a thought-praxis that separates the world into the world of false images that create oppression and the world of communion in true being. She labeled these two areas foreground and Background respectively. Daly considered the foreground the realm of patriarchy and the Background the realm of Woman. She argued that the Background is under and behind the surface of the false reality of the foreground. The foreground, for Daly, was a distortion of true being, the paternalistic society in which she said most people live. It has no real energy, but drains the "life energy" of women residing in the Background. In her view, the foreground creates a world of poisons that contaminate natural life. She called the male-centered world of the foreground necrophilic, hating all living things. In contrast, she conceived of the Background as a place where all living things connect.[20][21]

Gyn/Ecology

Daly linked "female energy" or her term gyn/ecology to the essential life-creating condition of the female spirit/body.[22]

According to Lucy Sargisson, "Daly seeks in Gyn/Ecology (1987) a true, wild, Woman's self, which she perceives to be dormant in women, temporarily pacified by patriarchal systems of domination."[23]

Audre Lorde expressed concern over Gyn/Ecology, citing homogenizing tendencies, and a refusal to acknowledge the "herstory and myth" of women of color.[24] The letter,[25] and Daly's apparent decision not to publicly respond, greatly affected the reception of Daly's work among other feminist theorists, and has been described as a "paradigmatic example of challenges to white feminist theory by feminists of color in the 1980s."[21]

Daly's reply letter to Lorde,[26] dated 4½ months later, was found in 2003 in Lorde's files after she died.[27] Daly's reply was followed in a week by a meeting with Lorde at which Daly said, among other things, that Gyn/Ecology was not a compendium of goddesses but limited to "those goddess myths and symbols that were direct sources of Christian myth," but whether this was accepted by Lorde was unknown at the time.[28]

Papers

After her death, Daly's papers were contributed to the Sophia Smith Collection of Women's History at Smith College.[29][30][31]

Perspectives on Daly's work

Wanda Warren Berry, Purushottama Bilimoria, Debra Campbell, Molly Dragiewicz, Marilyn Frye, Frances Gray, Hayes Hampton, Sarah Lucia Hoagland, Amber L. Katherine, Analouise Keating, Anne-Marrie Korte, Maria Lugones, Geraldine Moane, Sheilagh A. Mogford, Renuka Sharma, Larel C. Schneider, and Marja Suhonen published their considered analyses of Daly's works and philosophy in Feminist Interpretations of Mary Daly, Penn State Press, 2000.[32]

Personal views

On religion

In The Church and the Second Sex, Daly argued that religion and equality between women and men are not mutually exclusive. In her early works she sought to change religion and create an equal place for women in Catholicism by calling the church out on injustice and insisting on change. In the course of her writings her view of religion changed. She regarded organized religion as inherently oppressive toward women by the time she wrote Beyond God and Father,[33] stating that "woman's asking for equality in the church would be comparable to a black person's demanding equality in the Ku Klux Klan".[34]

Daly eventually gave up on theology, believing it to be hopelessly patriarchal, and she turned her efforts towards philosophical feminism. She saw the Catholic Church as fundamentally corrupt, but it still had some value to her, as was evidenced by her love for her copy of Summa Theologica in her later days.[35] After all, her Catholic upbringing and education as well as her views on the church are what sparked her career and later work. Despite her abandonment of the subject, Daly's work opened the door for many more feminist theologians after her. Even when she moved on from the study of religion her ideas remained and inspired many of her contemporaries.[36]

On feminism

In Gyn/Ecology (1978), she criticized the "Equal Rights" feminist framework. Many feminist thinkers consider the choice to use an "equality" lens (also known as an "equity" or "equality" framework) a distinctive mark of politically liberal, rather than politically radical or postmodern, feminisms.[37][38] Daly's argument was that the equality framework serves to distract women from the radical goal of altering or abolishing patriarchy as a whole, directing them instead towards gaining reforms within the existing system.[39] According to Daly, such reforms leave women vulnerable because, though they grant nominal legal equality with men, the larger structures of patriarchy are left intact, and the later repeal of reforms is always possible.[39] She also argued that the "equality" framework de-centers women from feminist thought when it encourages women to assimilate into male-dominated movements or institutions.[40]

On men

In The Church and the Second Sex, Daly argued for the equality between the sexes and stated that the church must acknowledge the importance of equality between men and women.[41] She wrote that women and men were created equal.[42]

In Gyn/Ecology (1978), Daly claimed that male culture was the direct, evil opposite of female nature, and that the ultimate purpose of men was death of both women and nature. Daly contrasted women's life-giving powers with men's death-dealing powers.

In Beyond God and Father (1973), she still believed that equality was important but argued more in terms of sexual difference than sexual equality.[43]

In a 1999 interview with What Is Enlightenment? magazine, Daly said, "I don't think about men. I really don't care about them. I'm concerned with women's capacities, which have been infinitely diminished under patriarchy. Not that they've disappeared, but they've been made subliminal. I'm concerned with women enlarging our capacities, actualizing them. So that takes all my energy."[44]

Later in the interview when asked about her opinion on Gearhart's proposal that "the proportion of men must be reduced to and maintained at approximately 10% of the human race", she said, "I think it's not a bad idea at all. If life is to survive on this planet, there must be a decontamination of the Earth. I think this will be accompanied by an evolutionary process that will result in a drastic reduction of the population of males."[44]

On transsexualism
See also: Feminist views on transgender topics

In Gyn/Ecology, Daly asserted her view of transsexualism, writing, "Today the Frankenstein phenomenon is omnipresent . . . in . . . phallocratic technology. . . . Transsexualism is an example of male surgical siring which invades the female world with substitutes."[45] "Transsexualism, which Janice Raymond has shown to be essentially a male problem, is an attempt to change males into females, whereas in fact no male can assume female chromosomes and life history/experience."[46] "The surgeons and hormone therapists of the transsexual kingdom . . . can be said to produce feminine persons. They cannot produce women."[47]

Daly was the dissertation advisor to Janice Raymond, whose dissertation was published in 1979 as The Transsexual Empire.[48]

Bibliography

Books
  • The Church and the Second Sex. Harper & Row, 1968. OCLC 1218746
  • Beyond God the Father: Toward a Philosophy of Women's Liberation. Beacon Press, 1973. ISBN 0-8070-2768-5
  • Gyn/Ecology: The Metaethics of Radical Feminism. Beacon Press, 1978. ISBN 0-8070-1510-5
  • Pure Lust: Elemental Feminist Philosophy. Beacon Press, 1984. ISBN 0-8070-1504-0
  • Websters' First New Intergalactic Wickedary of the English Language, Conjured in Cahoots with Jane Caputi (with Jane Caputi and Sudie Rakusin). Beacon Press, 1987. ISBN 0-8070-6706-7
  • Outercourse: The Bedazzling Voyage, Containing Recollections from My Logbook of a Radical Feminist Philosopher. HarperSanFrancisco, 1992. ISBN 0-06-250194-1
  • Quintessence... Realizing the Archaic Future: A Radical Elemental Feminist Manifesto. Beacon Press, 1998. ISBN 0-8070-6790-3
  • Amazon Grace: Re-Calling the Courage to Sin Big. Palgrave Macmillan, 1st ed. Jan. 2006. ISBN 1-4039-6853-5

Selected articles
  • The Spiritual Dimension of Women's Liberation. In Notes From The Third Year: Women's Liberation, 1971.[49]
  • A Call for the Castration of Sexist Religion. In The Unitarian Universalist Christian 27 (Autumn/Winter 1972), pp. 23–37.
  • God Is A Verb. In Ms., (Dec., 1974), pp. 58–62, 96-98.
  • Prelude to the First Passage. In Feminist Studies, vol. 4, no. 3 (Oct., 1978), pp. 81–86. Text is from Gyn/Ecology (book), at the time not yet published.
  • Sin Big. In The New Yorker (Feb 26 & Mar 4, 1996), pp. 76–84.

Theses/dissertations
  • Natural Knowledge of God in the Philosophy of Jacques Maritain. Officium Libri Catholici, 1966. OCLC 2219525
  • The Problem of Speculative Theology. Thomist Press. 1965. OCLC (4 records)

Other

She contributed the piece "Women and the Catholic church" to the 1970 anthology Sisterhood is Powerful: An Anthology of Writings From The Women's Liberation Movement, edited by Robin Morgan.[50]

References
  1. Feminist Interpretations of Mary Daly
  2. Pinn, Anthony B. (1999). "Religion and 'America's Problem Child': Notes on Pauli Murray's Theological Development". Journal of Feminist Studies in Religion. 15 (1): 29. ISSN 1553-3913. JSTOR 25002350.
  3. Fox, Margalit (January 6, 2010). "Mary Daly, a Leader in Feminist Theology, Dies at 81". The New York Times. Retrieved January 7, 2010.
  4. Fox, Thomas C. (January 4, 2010). "Mary Daly, radical feminist theologian, dead at 81". National Catholic Reporter. Archived from the original on January 12, 2012.
  5. "Feminist BC theology professor Mary Daly dies". Associated Press. 6 January 2010. Retrieved 13 January 2010.
  6. Madsen, Catherine (Fall 2000). "The Thin Thread of Conversation: An Interview with Mary Daly". Cross Currents. Retrieved January 13, 2010.
  7. "Collection: Mary Daly papers | Smith College Finding Aids". Retrieved 2020-05-12.  This article incorporates text available under the CC BY 3.0 license.
  8. "Associates | The Women's Institute for Freedom of the Press". www.wifp.org. Retrieved 2017-06-21.
  9. Seele, Michael (March 4, 1999). "Daly's Absence Prompts Cancellations". The Boston College Chronicle. Archived from the original on November 19, 2014.
  10. Sullivan, Mark (May 28, 1999). "Judge Denies Daly's Bid for Injunction". The Boston College Chronicle. Archived from the original on November 19, 2014.
  11. "Mary Daly Ends Suit, Agrees to Retire". The Boston College Chronicle. February 15, 2001. Archived from the original on March 6, 2015.
  12. Pippin, Tina (2009). "Mary Daley". In Queen II, Edward L.; Prothero, Stephen R.; Shattuck, Jr., Gardiner H. (eds.). Encyclopedia of American Religious History. 3 (3d ed.). New York: Facts on File. p. 326. ISBN 978-0-8160-6660-5. Retrieved August 25, 2011.
  13. Thistlethwaite, Susan Brooks (January 5, 2010). "Mary Daly's 'Courage to Sin Big'". The Washington Post. Retrieved August 25, 2011.
  14. Kettle, Martin (February 27, 1999). "Unholy row as feminist lecturer bars men". The Guardian.
  15. Elton, Catherine (May 9, 2006). "Efforts mount against BC's Rice invitation". The Boston Globe.
  16. Riswold, Caryn D. (2007). Two Reformers. Eugene, OR: Wipf & Stock Publishers. p. 33. ISBN 978-1-59752-826-9.
  17. Daly, Mary (1978). Gyn/ecology: The Metaethics of Radical Feminism. LCCN 78053790. OL 4741812M.
  18. Daly, Mary (1984). Pure Lust: Elemental Feminist Philosophy. Beacon Press. ISBN 9780807015049. LCCN 83071944.
  19. Daly, Mary (1987). Websters' First New Intergalactic Wickedary of the English Language. Beacon Press. LCCN 87001133. ISBN 9780807067062, 9780807067338
  20. Ruether, Rosemary Radford (1998). Women and Redemption: A Theological History. Minneapolis: Fortress Press. pp. 218–9. ISBN 0-8006-2947-7.
  21. Hoagland, Sarah Lucia; Frye, Marilyn (2000), Feminist interpretations of Mary Daly, Penn State Press, pp. 60, 267, ISBN 0-271-02019-9
  22. Alcoff, Linda (1988). The Problem of Speaking For Others.
  23. Sargisson, Lucy (1996). Contemporary feminist utopianism. London; New York: Routledge. p. 184. ISBN 978-0-41-514175-8.
  24. Audre, Lorde (1984). An Open Letter to Mary Daly. Berkeley: Crossing Press. pp. 66–71.
  25. Audre Lorde's letter is discussed in Dr. Daly's book, Outercourse.
  26. Amazon Grace (N.Y.: Palgrave Macmillan, 1st ed. [1st printing?] Jan. 2006), pp. 25–26 (reply text).
  27. Amazon Grace, supra, pp. 22–26, esp. pp. 24–26 & nn. 15–16, citing Warrior Poet: A Biography of Audre Lorde, by Alexis De Veaux (N.Y.: W.W. Norton, 1st ed. 2004) (ISBN 0-393-01954-3, 0-393-32935-6).
  28. See Amazon Grace, supra, p. 23 ("week" per pp. 24 & 23).
  29. "Noteworthy Acquisitions" (PDF). Friends of the Smith Library Collections. Fall 2009. p. 2. Archived from the original (PDF) on August 30, 2016. Retrieved June 6, 2017.
  30. Culpepper, Emily Erwin (Fall 2012). "Special Section in Memory of Mary Daly: Introduction". Journal of Feminist Studies in Religion. 28 (2): 89–90. doi:10.2979/jfemistudreli.28.2.89. Retrieved June 6, 2017 – via Project MUSE.
  31. Rycenga, Jennifer; Barufaldi, Linda, eds. (2017). "Acknowledgements". The Mary Daly Reader. New York: New York University Press. p. xxi. ISBN 978-1-4798-7776-8.
  32. Feminist Interpretations of Mary Daly, Penn State Press, 2000
  33. Hoagland, Sarah Lucia; Frye, Marilyn (2000). Feminist interpretations of Mary Daly. University Park, Pa.: Pennsylvania State University. p. 114. ISBN 978-0-27-102018-1.
  34. King, Nicholas (1998). Whispers of liberation: Feminist perspectives on the New Testament. New York: Paulist Press. p. 41. ISBN 978-0-80-913816-6.
  35. Judith Plaskow. "Lessons from Mary Daly." Journal of Feminist Studies in Religion 28.2 (2012): 100-104. doi:10.2979/jfemistudreli.28.2.100 Project MUSE. Web. 2 Dec. 2014. <http://muse.jhu.edu/>.
  36. Hunt, M. (2014). Pure Complexity: Mary Daly's Catholic Legacy. Feminist Theology, 22(3), 219-228. doi:10.1177/0966735014522565
  37. Morley, Luise (1995). Maynard, Mary; Purvis, June (eds.). HeteroSexual Politics. Taylor & Francis. In terms of the well-established triad of definitions of feminist theory (radical, socialist, and liberal), the equality discourse is firmly located within liberal, reformist ideology.
  38. "Liberal Feminism". Stanford Encyclopedia of Philosophy. Retrieved 19 March 2017. Equity feminism is a form of classical-liberal or libertarian feminism that holds that feminism's political role is simply to ensure that everyone's, including women's, right against coercive interference is respected (Sommers 1994, 22). Wendy McElroy, an equity feminist writes: "I've always maintained that the only reason I call myself a feminist is because of [the] gov[ernment]. By which I mean, if the government (or an anarchist defense assoc[iation]) acknowledged the full equal rights of women without paternalistic protection or oppression, I would stop writing about women's issues" (McElroy 1998c)."
  39. Daly, Mary (1991). Gyn/Ecology: The Metaethics of Radical Feminism. Boston, Mass.: Beacon Press. pp. 375–376.
  40. Daly, Mary (1991). Gyn/Ecology: The Metaethics of Radical Feminism. Boston, Mass.: Beacon Press. pp. 374–377.
  41. Hoagland, Sarah Lucia; Frye, Marilyn (2000). Feminist interpretations of Mary Daly. University Park, Pa.: Pennsylvania State University. p. 114. ISBN 978-0-27-102018-1. Daly's first work, The Church and The Second Sex, was written in a Roman Catholic context. She argues for equality between men and women. The church must acknowledge the importance of striving for equality, otherwise it will look as if Christianity is an enemy of human progress. At the end of the 1960s, Daly argued for the fundamental equality of women and men in theological terms. She looks at Thomas Aquinas's concepts of woman and soul.
  42. Castro, Ginette (1990). American feminism: a contemporary history. New York: New York University Press. p. 46. ISBN 978-0-81-471435-5. Mary Daly asserted that woman is equal to man from her origin, for God created her as a perfect being in His own image... Mary Daly gives an egalitarian reinterpretation of the Creation myth
  43. Hoagland, Sarah Lucia; Frye, Marilyn (2000). Feminist interpretations of Mary Daly. University Park, Pa.: Pennsylvania State University. p. 114. ISBN 978-0-27-102018-1. In her second feminist work, Beyond God and Father (1973), Daly continues to criticize the essentialist concept of woman. She still sees equality between the sexes as an important goal, even though women's autonomy is primary. However, she no loner thinks in terms of equality, but rather in terms of difference, and she describes her position as radical feminism.
  44. Bridle, Susan (Fall–Winter 1999). "No Man's Land". EnlightenNext Magazine. Missing or empty |url= (help)
  45. Daly, Mary, Gyn/Ecology: The Metaethics of Radical Feminism (Boston, Mass.: Beacon Press, pbk. [1st printing? printing of [19]90?] 1978 & 1990 (prob. all content except New Intergalactic Introduction 1978 & prob. New Intergalactic Introduction 1990) (ISBN 0-8070-1413-3)), pp. 70–71 (page break within ellipsis between sentences) (New Intergalactic Introduction is separate from Introduction: The Metapatriarchal Journey of Exorcism and Ecstasy).
  46. Daly, Mary, Gyn/Ecology, op. cit., p. 238 n.
  47. Daly, Mary, Gyn/Ecology, op. cit., p. 68 (n. 60 (at end) omitted).
  48. Highleyman, Liz (7 January 2010). "Feminist theologian Mary Daly dies". The Bay Area Reporter. Retrieved 27 September 2015.
  49. In Notes From The Third Year: Women's Liberation (N.Y.: Notes From the Second Year, Inc., 1971), pp. 75–79.
  50. Sisterhood is powerful : an anthology of writings from the women's liberation movement (Book, 1970). [WorldCat.org]. OCLC 96157.

Further reading
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