Fortress Press, 2014), 11.
8 But important here are Alasdair C. MacIntyre, Dependent Rational Animals: Why Human Beings Need the Virtues (London: Duckworth, 1999); Catriona Mackenzie, Wendy Rogers, & Susan Dodds (eds.), Vulnerability: New Essays in Ethics and Feminist Philosophy (Oxford: Oxford University Press, 2014); Erinn C. Gilson, The Ethics of Vulnerability: A Feminist Analysis of Social Life and Practice (London: Routledge, 2014) and Sofia Morberg Jämterud, Human Dignity: A Study in Medical Ethics (Uppsala: Acta Universitatis Upsaliensis, 2016).
For a good overview of the relation between ethics and vulnerability, see Catriona Mackenzie, Wendy Rogers, & Susan Dodds, “Introduction: What Is Vulnerability and Why Does It Matter for Moral Theory?,” in Catriona Mackenzie, Wendy Rogers, & Susan Dodds (eds.), Vulnerability: New Essays in Ethics and Feminist Philosophy (Oxford: Oxford University Press, 2014).
9 Martinson, Postkristen. Whether our society is “post-Christian” or “post-secular” the position and place of Christian theology in it needs to be carefully clarified (Ola Sigurdson, Det postsekulära tillståndet: religion, modernitet, politik (Göteborg: Glänta produktion, 2009)).
10 Dennis Bielfeldt, “The Peril and Promise of Supervenience for the Science-Theology Discussion,” in Niels Henrik Gregersen, Willem B. Drees, & Ulf Görman (eds.), The Human Person in Science and Theology (Edinburgh: T&T Clark, 2000), 142.
11 See John Webster, “Theological Theology,” in John Webster, Confessing God: Essays in Christian Dogmatics, Vol. II (London: T&T Clark, 2016). For a critique of this position see Mattias Martinson, “Silence, Rupture, Theology: Towards a Post-Christian Interdisciplinarity,” in Heather Walton (ed.) Literature and Theology: New Interdisciplinary Spaces (Burlington: Ashgate, 2011).
12 See John Webster, “Theological Theology,” in John Webster, Confessing God: Essays in Christian Dogmatics, Vol. II (London: T&T Clark, 2016). For a critique of this position see Mattias Martinson, “Silence, Rupture, Theology: Towards a Post-Christian Interdisciplinarity,” in Heather Walton (ed.) Literature and Theology: New Interdisciplinary Spaces (Burlington: Ashgate, 2011).
13 Hefner, Human, 151. See also William H. Newell, “A Theory of Interdisciplinary Studies,” Issues in Integrative Studies 19, no. 1 (2001): 1-25.
14 Charles Taylor, A Secular Age (Cambridge, Mass.: Belknap Press of Harvard University Press, 2007), 4f; Charles Taylor, Sources of the Self: The Making of the Modern Identity (Cambridge, Mass.: Harvard University Press, 1989). See also Christian Smith, Moral, Believing Animals: Human Personhood and Culture (Oxford: Oxford University Press, 2003).
15 William Desmond, Being and the Between (New York: State University of New York Press, 1995), 7. In Desmond’s argument, it is when our lived experience is “given” to us in this process of self-reflection that we also can receive it, a “beholding of” wholeness. That is, we become aware of it as an experience of being through self-reflection (Desmond, Being, 10).
16 William Desmond, God and the Between (Oxford: Blackwell Publishing, 2008), 10.
17 Eugene d’Aquili, “Apologia pro Scriptura Sua: Or, Maybe We Got It Right after All,” Zygon: Journal of Religion and Science 28, no. 2 (1993): 251-266, as quoted in Hefner, Human, 264.
18 As Dawn Youngblood points out, interdisciplinary studies are often problem-oriented, as is mine (Dawn Youngblood, “Interdisciplinary Studies and the Bridging Disciplines: A Matter of Process,” Journal of Research Practice 3, no. 2 (2007)).
19 J. T. M. Miller, “Methodological Issues for Interdisciplinary Research,” Postgraduate English: A Journal and Forum for Postgraduates in English, no. 23, Sep. 2011 (2011), 8.
20 Peter L. Berger & Thomas Luckmann, The Social Construction of Reality: A Treatise in the Sociology of Knowledge (Garden City, N.Y.: Anchor Books, 1966).
21 Christian Smith, What is a Person?: Rethinking Humanity, Social Life, and the Moral Good from the Person Up (Chicago: The University of Chicago Press, 2010), 121ff.
22 Smith, Person?, 122. Smith calls the weak version of social constructivism the ‘realist’ version, linking it thus with the other essential epistemological starting point in his argument, namely, critical realism.
23 Smith, Person?, 122.
24 Ian Hacking, The Social Construction of What? (Cambridge, Mass: Harvard University Press, 1999), 24ff. Smith’s view of ‘strong’ constructivism comes close to what Ian Hacking, in reference to John Searle’s work on social constructivism, calls ‘universal constructionism’ that would claim that ‘everything’ is socially constructed (Hacking, Social, 24). But, the term ‘strong’ is to be preferred over ‘universal’ since it indicates a continuum and with no necessary decisive point of transition from ‘weak’ to ‘strong’ versions of constructivism.
25 Judith Butler, Bodies That Matter: On the discursive limits of “sex”, Special Indian ed. (New York: Routledge, 2011), xv.
26 Butler, Bodies, xv.
27 Butler, Bodies, xvi.
28 Butler, Bodies, xvi.
29 See Lena Gunnarsson, On the Ontology of Love, Sexuality and Power: Towards a Feminist-Realist Depth Approach (PhD, Örebro University, 2013), 25, chs. 3 and 6.
However, there is no consensus on how to categorize Butler. Lois McNay, political theorist, sees Butler’s view on subject, psyche and agency as a “constructivist perspective” (Lois McNay, “Subject, Psyche and Agency: The Work of Judith Butler,” Theory, Culture & Society 16, no. 2 (1999): 175-193, 176). The political theorist Moya Lloyd, on the other hand, argues that Butler should be called a “deconstructionist” (Moya Lloyd, Judith Butler: From Norms to Politics (Cambridge: Polity Press, 2007), 72). However, as sociologists John Hood-Williams and Wendy Cealey Harrison point out, Butler does not use Derrida in a particularly deconstructivist way but rather uses Derrida’s ideas methodologically (John Hood-Williams & Wendy Cealey Harrison, “Trouble with Gender,” The Sociological Review 46, no. 1 (1998): 73-94, 81). And theologian Marcella Althaus-Reid, sees Butler as interrogating materiality as constructed through performativity (Marcella Althaus-Reid, “Bodily Citations: Religion and Judith Butler,” Journal of Contemporary Religion