War wounds the soul. It is not only the violence that warfighters suffer against them that harms, but also the violence that they do. These soul wounds have come to be known as moral injuries: psychic traumas that occur from having done or condoned that which goes against deeply held moral principles. It is not surprising that the committing of atrocities or the accidental killing of the innocent would hurt the soul of warfighters. The problem is that many warfighters at least tacitly follow the commonplace belief that killing another human being is always wrong--it's just that sometimes, as in war, it is necessary. This paradoxical commitment makes the very business of warfighting morally injurious. This problem is also a crisis. Clinical research among combat veterans has established a link between killing in combat and moral injury and between moral injury and suicide. Our warfighters, even those who have served honorably and with the right intentions, are dying by their own hands at devastating rates--casualties not of the physical threats of war, but of the moral ones. It does not have to be this way. The just war tradition, a moral framework for thinking about war that flows out of our Greco-Roman and Hebraic intellectual traditions, is grounded in the basic truth that killing comes in different kinds. While some kinds of killing, like murder, are always wrong, there are other kinds of killing that are morally neutral, such as unavoidable accidents, and still other kinds that are morally permitted--even, sometimes, obligatory. The Good Kill embraces this tradition to argue for the morality of killing in justified wars. Marc LiVecche does not deny the morally bruising realities of combat, but offers potential remedies to help our warfighters manage the bruising without becoming irreparably morally injured.

InWomen: Models of Liberation, Marie Anne Mayeski presents women of spirit, intelligence and accomplishment from the Christian heritage. With this anthology of selected writings of well-known women, Mayeski recaptures the importance and relevance of these Christian heroines.

While Lonergan's work has been developed and applied to a range of cultures and ideas, few scholars have addressed the question of whether it is subject to feminist critique. And few feminists have employed the transcendental method of Lonergan to aid the feminist scholarly agenda. This collection of ten essays initiates dialogue among scholars interested in Lonergan and concerned with feminism, and engages several fields of enquiry: philosophy, natural science, human science, ethics, and theology. Frederick E. Crowe deals with the challenges involved when one applies the work of a generalist, such as Lonergan, to a particular set of concerns, such as those of feminists. Three articles by philosophers - Paulette Kidder, Michael Vertin, and Elizabeth Morelli - treat questions of epistemology and gender. Cynthia Crysdale discusses women's ways of knowing from a social scientific perspective. Articles by Tad Dunne and Denise Carmody deal with the question of authenticity and the criteria by which feminist truths are delineated. Michael Shute examines Lonergan's work on `emergent probability' in light of eco-feminist critiques of the `great chain of being.' Mary Frohlich addresses the question of the theological significance of sexuality. Charles Hefling examines Lonergan's Christology in reference to the feminist question of whether a male saviour can save women. Lonergan invites his readers to engage in an experiment in cognitive self-appropriation - Lonergan and Feminism encourages this experiment.

A groundbreaking contribution to debates on women's oppression and consciousness, and the connections between socialism and feminism. Examining feminist consciousness from various vantage points - social, sexual, cultural and economic - Sheila Rowbotham identifies the social conditions under which it developed, showing how the roles women take on within the capitalist economy have shaped ideas about family and sexuality.

Candid and wide-ranging interviews dating from 1985 through 1992 with the best-selling author and Jungian analyst, Marion Woodman. Touches on sexuality, creativity, relationships, addictions, healing, rituals, and the environment.

Though all women are women, no woman is only a woman, wrote Elizabeth Spelman in The Inessential Woman. Gone are the days when feminism translated simply into the advocacy of equality for women. Women's interests are not always aligned; race, class, and sexuality complicate the equation. In recent years, feminist ideologies have become increasingly diverse. Today, one feminist's most ardent political opponent may well be another feminist. As feminism grows increasingly diverse, the time has come to ask a painful and frequently avoided question: what does it mean for women to oppress women? This pathbreaking, provocative anthology addresses this troublesome dilemma from various feminist perspectives, offering an interdisciplinary collection of writings that widens our understanding of oppression to take into account women who are at odds. The book examines the social, political, and psychological ramifications of this phenomenon, as evidenced in a range of texts, from women's antislavery writing to women's anti-abortion writing, from mother-daughter incest stories to maternal surrogacy narratives, from the Bible to the popular romance nove, from Jane Austen to Alice Walker. The value of the volume is perhaps best summed up by an early response to the idea—This is a book that should never be written; feminists should concentrate on how men oppress women. Ironically, it is precisely because the subject triggers such responses, the authors argue, that a volume such as Feminist Nightmares has become a necessity.