California Law Review Volume 77|Issue 5 Article 2 October 1989 Feminism, Theology, and Abortion: Toward Love, Compassion, and Wisdom Ruth Colker Follow this and additional works at:https://scholarship.law.berkeley.edu/californialawreview Recommended Citation Ruth Colker,Feminism, Theology, and Abortion: Toward Love, Compassion, and Wisdom, 77 Calif. L. Rev. 1011 (1989). Link to publisher version (DOI) https://doi.org/10.15779/Z38ZF0M This Article is brought to you for free and open access by the California Law Review at Berkeley Law Scholarship Repository. It has been accepted for inclusion in California Law Review by an authorized administrator of Berkeley Law Scholarship Repository. For more information, please contact [email protected]. Feminism, Theology, and Abortion: Toward Love, Compassion, and Wisdom Ruth Colkert In this article, Professor Colker explores the relationship between the- ology and feminism, and demonstrates how each can help us realize the aspirationso f love, compassion, and wisdom. She concludes that constitu- tional interpretationi nformed by feminist-theological aspirationalt hink- ing is the best way to enhance legislative and judicial dialogue on the abortion issue and protect the well-being of women. INTRODUCTION What we need in the United States is not hatred. What we need in the United States is not violence and lawlessness, but is love and wisdom and compassion toward one another. -Robert F. Kennedy' In this essay, I explore what it would mean for feminist theory to consider insights from certain branches of theology2 and for theology to consider insights from certain branches of feminist theory.3 I argue that t Professor of Law, Tulane University; Visiting Professor of Law, University of Toronto (Spring 1990). A.B. 1978, Harvard-Radcliffe College; J.D. 1981, Harvard Law School. I thank the following individuals and institutions who commented on drafts of this essay: the students in my seminars at Tulane Law School and the University of Toronto Law School; the participants at the University of Toronto Legal Theory & Feminist Theory Workshops; Celebration 35 at Harvard Law School; the South Central Women's Studies Association; the International Conference on the United States Constitution held in Taiwan; and Mary Coombs, Richard Delgado, Emily Fowler Hartigan, Connie Mui, Michael Perry, John Stick, Cathy Wessinger, and Ann Wooldridge.' I would also like to thank Jan Dyer for her diligent research assistance and personal support. Finally, I would like to thank Tulane Law School for being supportive of my project no matter how unusual my research requests. 1. Quoted by Roger Rosenblatt on the MacNeil-Lehrer Newshour (PBS television broadcast, July 4, 1988) (Newshour transcript available from Strictly Business, Overland Park, Kan.). 2. My discussion of theology will principally refer to selected Buddhist authors as well as some Catholic writers who seem sympathetic to liberation theology or Buddhism. For an excellent survey of Buddhism, see N. Ross, BUDDHISM: A WAY OF LIFE AND THOUGHT (1980). I will also briefly consider the work of one Jewish writer, Martin Buber. I make no attempt to survey all of theology; rather, I examine the work of religious writers whom I believe can contribute to feminist theory. 3. I principally focus on radical feminist theory because it is more concerned with the problems of consciousness and sexual objectification than are other branches of feminist theory. However, the distinctions between the branches of feminist theory are diminishing, and increasingly 1011 1012 CALIFORNIA LAW REVIEW [Vol. 77:1011 bolh feminist theory and theology can help people discover and experi- ence their authentic selves.4 Specifically, feminist theory explains how women's unawareness of their own oppression (the "problem of con- sciousness") and women's experience of nonmutual love ("sexual objecti- fication") create barriers against discovery of the authentic self. Theology describes aspirations, such as love, compassion, and wisdom,5 which we should try to embed in our authentic self, thereby helping us overcome the problems of consciousness and sexual objectification. I contend that feminist-theological dialogue could enhance this journey because feminist theory provides an excellent explanation of the barriers to that journey and theology provides an excellent source of aspirations for that journey. I focus on the topic of abortion because it presents difficult issues relating to the problems of consciousness and sexual objectification. In addition, because abortion is a particularly divisive moral problem, it challenges our ability to implement the aspirations of love, compassion, and wisdom. Finally, our understanding of abortion issues has suffered from a lack of meaningful feminist-theological dialogue. Instead, the abortion debate has often been characterized by exchanges of political rhetoric by religious fundamentalists and pro-choice feminists.6 I con- tend that by learning to engage in true dialogue on the topic of abortion we can make significant progress toward realizing the aspirations of love, compassion, and wisdom. In Part I of this article, I explain how the disciplines of both femi- one finds feminist writers outside radical feminism who also consider these issues. For a survey of feminist theory, see A. JAGGAR, FEMINIST POLITICS AND HUMAN NATURE (1983). By discussing feminist theory and theology as separate categories, I am not suggesting that one cannot adhere to both traditions. Indeed, I will refer to work by religious feminists extensively in this essay because it is often exceptionally insightful. 4. Throughout this essay, I refer to the "authentic self." This is a Buddhist conception in which the self is momentary, fleeting, dynamic, connected to others, and aspirational. It assumes that we have control over how the self changes so that we can facilitate its movements toward our aspirations. I explain this conception more fully in Part II. It is important here for the reader to understand that this conception of the self is not the static, fixed, isolated, or universal self often described in western philosophy. 5. Love and compassion are not entirely distinct concepts, but I will refer to them separately throughout this essay because they emerge from somewhat different theological traditions, Although there are exceptions to the general pattern, western theology discusses love more often and eastern theology discusses compassion more often. 6. In this essay, I refer to "pro-choice" and "pro-life" advocates on the abortion issue. Based on the principle of compassion, I have chosen to use the label that these individuals use for themselves. In addition, my reading of their arguments suggests that the strongest pro-choice argument is about the value of choice and the strongest pro-life argument is about the value of life. Therefore, I see no reason to discard the labels that these individuals have chosen for themselves. Finally, effective dialogue between pro-choice and pro-life advocates may only be possible if we stop perceiving their positions as polar opposites. Because effective dialogue is my goal, I have chosen labels that might facilitate that dialogue. 19891 FEMINISM, THEOLOGY, AND ABORTION 1013 nism and theology could benefit from mutual dialogue. In Part II, I defend the importance of speaking aspirationally. I then articulate what it means to move toward our authentic selves-toward our aspirations of love, compassion, and wisdom. In Part III, I describe the traditional feminist critiques of the problems of consciousness and sexual objectifica- tion and try to enhance these critiques by more explicitly considering our aspirations for our authentic selves. In the final part of this essay, I probe the consequences of my analy- sis for constitutional theory. I defend non-originalist rules of interpreta- tion from a feminist-theological perspective, but I question whether such a perspective can absolutely endorse judicial activism. From a non- originalist perspective, I contend that the aspirations of love, compas- sion, and wisdom can be used to interpret the liberty-due process clause and the equal protection clause. I then apply this theory of constitu- tional interpretation to the abortion controversy. Although I ultimately defend the Supreme Court's decision in Roe v. Wade7 that the challenged Texas legislation was unconstitutional, I contend that a feminist-theolog- icil perspective cannot support the absolute position that no state regula- tion of abortion in the first trimester is permissible. I THE NEED FOR A FEMINIST-THEOLOGICAL DIALOGUE When I deliver this essay at conferences, listeners often ask me: "Why would anyone want to combine feminism and theology?" and "Why would I, as a feminist, want to discuss theology, given religion's role in keeping women subservient?" Let me briefly answer these questions. Feminism and theology both try to guide people to the discovery and experience of their authentic self. They both offer a critique of soci- ety and articulate aspirations for a better society, although their respec- tive emphases are different. While feminism emphasizes its critique, theology eniphasizes its aspirations. Accordingly, both disciplines could benefit from a dialogue in which feminism shares its critique and theol- ogy shares its aspirations. Feminist theory emphasizes its critique insofar as it focuses on the subordination,8 weakness, and invisibility9 of women as part of a gender- 7. 410 U.S. 113 (1973). 8. See generally C. MACKINNON, FEMINISM UNMODIFIED: DISCOURSES ON LIFE AND LAW 21-77 (1987) (discussing the basis of gender inequality). 9. See generally ALL THE VOMEN ARE WHITE, ALL THE BLACKS ARE MEN, BUT SOME OF Us ARE BRAVE (G. Hull, P. Scott & B. Smith eds. 1982) (raising the issue of silence in Black women's studies); T. OLSEN, SILENCES (1978) (examining the historical silence of women in society); A. RICH, ON LIES, SECRETS, AND SILENCE (1979) (exposing the silence of women in literature). 1014 CALIFORNIA LAW REVIEW [Vol. 77:1011 based society.10 Feminism (as contrasted with theology" and some forms of "humanism") argues that a critique of gender socialization must begin from the perspective of women because general analyses of the human condition have tended to overlook women's conditions.'2 Theol- ogy also has a critique. Its aspirational focus reflects a recognition that our present society suffers from fundamental problems. Certain theologi- cal traditions such as liberation theology generate a critique by focusing on these problems.13 Still, in contrast to feminist theory, aspirations are more important 10. The focus on gender-based socialization has been strongly influenced by what is usually labeled "liberal feminism." See generally A. JAGRAR, supra note 3 (surveying liberal feminism), 11. Some feminists have criticized theology for focusing on men's needs rather than all people's needs. See, e.g., M. DALY, BEYOND GOD THE FATHER: TOWARDS A PHILOSOPHY OF WOMEN'S LIBERATION (1973) (attacking the antifeminism in the Judeo-Christian heritage). Nevertheless, theology aspires to consider how all people can move closer to discovering and experiencing their authentic selves. Similarly, some people have criticized feminists for focusing only on problems facing white middle-class women. See, e.g., ALL THE WOMEN ARE WHITE, ALL THE BLACKS ARE MEN, BUT SOME OF Us ARE BRAVE, supra note 9, at xv-xxi (calling for scholarship and teaching in Black Women's Studies, to address this neglected area); HOME GIRLS: A BLACK FEMINIST ANTHOLOGY at xxix (B. Smith ed. 1982) (recognizing but dismissing as myth the criticism that women's issues are narrow and apolitical). Nevertheless, feminism aspires to consider the problems of all women. I am, therefore, describing feminism and theology at their best. 12. For a survey of feminist views of human nature, see A. JAGGAR, supra note 3. However, Jaggar's survey is incomplete in that it consciously omits existential and theological feminism. See infra text accompanying note 20. Because I am writing this essay from a feminist perspective, I have chosen to focus on the implications of feminism and theology on women's movement to authenticity. I suspect that many, if not all, of my observations would apply with equal force to men. At this time, however, I have not attempted to speak more generally, because the gender context of women's and men's lives often differs. One crucial difference between feminism and theology is that feminism is embedded in a discussion of women's human nature and theology is embedded in a discussion of all people's human nature. By focusing on women, I have therefore allowed feminism's perspective to dominate the feminist-theological dialogue. A theologian might properly choose the opposite emphasis. As we participate in a feminist-theological dialogue, we may be able to achieve a more balanced discussion which equally respects both traditions. 13. Two male theologians who are challenging the Roman Catholic Church to take a more critical stance on issues of love and sexuality are James Nelson and Dick Westley. See infra notes 22, 40, 96-98 and accompanying text. In addition, many religious feminists, such as Christine Gudorf, Rosemary Radford Ruether, and Beverly Wildung Harrison, have been challenging the Church for decades to challenge more critically its understanding of love and sexuality, especially as they apply to women's lives. See generally ABORTION & CATHOLICISM: THE AMERICAN DEBATE (P. Jung & T. Shannon eds. 1988) (collection of essays representing attempts to create a feminist- theological perspective); B. HARRISON, OUR RIGHT TO CHOOSE: TOWARD A NEW ETHIC OF ABORTION (1983) (seeking to defend women's procreative rights within a feminist revision of Christian theology which includes a new understanding of women's sexuality); WEAVING THE VISIONS: NEW PATTERNS IN FEMINIST SPIRITUALITY (J. Plaskow & C. Christ eds. 1989) (essays criticizing western patriarchal religion, and establishing scholarly and experimental foundations for a feminist theology); WOMEN'S CONSCIOUSNESS, WOMEN'S CONSCIENCE: A READER IN FEMINIST ETHICS (B. Andolsen, C. Gudorf & M. Pellauer eds. 1985) [hereinafter WOMEN'S CONSCIOUSNESS] (analyzing feminist ethics in the contexts of social assessments and religious options). For an approach to the ethic of love, similar to Ruether's, see infra text accompanying note 54. 1989] FEMINISM, THEOLOGY, AND ABORTION 1015 than critique within the sphere of spirituality14 and theology.5 Certain radical feminists, to be sure, do focus more on aspirations than do other types of feminists 6 and there is even an emerging tradition of "religious feminists" who consider both critique and aspirations in a balanced way. 7 Nevertheless, it is fair to generalize that feminist theory has a 1 relatively more sophisticated critique than set of aspirations and theology has a relatively more sophisticated set of aspirations than critique.8 I am disappointed by the hostility toward and ignorance of theology I find in feminist theory. Although it is now considered unacceptable (or "politically incorrect") to disregard feminist writing by women of color or lesbians,'9 it is apparently still acceptable for feminists to disregard 14. Some feminists prefer the noun "spirituality" to "theology." See Yates, Spiritualitya nd the American Feminist Experience, 9 SIGNS: J. WOMEN CULTURE & Soc'Y 59, 60 (1983) (preferring "spirituality" to "religion" because the term religion has been associated with historically oppresive institutionalized forms). Feminists sometimes object to the label "theology" because it connotes a belief in God or the Ultimate rather than simply a spiritual sensibility, and because it refers to a distinct, male-dominated tradition. In fact, not everyone agrees that theology requires a belief in God. Buddhism, for example, is generally defined as a theology although it does not subscribe to a belief in God. I have deliberately retained the label "theology" because I believe that we can learn from traditional theology, although we may need to view it through feminist lenses. In recognition of feminists who do prefer the label "spirituality," however, I sometimes use that phrase as well. 15. As the authors of a collection of essays in feminism and theology explain: Feminist spirituality, whether it is an extension of traditional western religions or a revival of Goddess religion, provides a 'ground' in which feminists can root their visions of justice for women and a source of energy to struggle for that future.... We feminists do not yet have a common language to describe divine being, but we are beginning to mold new images. So, too, feminist ethicists are just beginning the task of describing those actions and habits of life (virtues) which are consistent with our new visions of the Ultimate. WOMEN'S CONSCIOUSNESS, supra note 13, xxiii. 16. The label "radical feminism" describes a large and diverse community of feminists. Poets, such as Adrienne Rich and Audre Lorde, speak aspirationally. In addition, Sonia Johnson encourages women to explore their visions and speak aspirationally. On the other hand, Catharine MacKinnon, who is often described as a radical feminist, disdains aspirational discourse. There is therefore no consensus among radical feminists on the utility of aspirational discourse. For further discussion of these authors, see infra notes 26-30, 46-51 and accompanying text. 17. See infra note 24 and accompanying text. 18. See generally TOVARD A UNIVERSAL THEOLOGY OF RELIGION (L. Swidler ed. 1987) (collection of essays attempting to synthesize religious faith and ideologies into a universal theology). By offering this comparison, I do not mean to suggest that theology or feminism are either monolithic or entirely distinct. Both traditions are quite varied and may often overlap. Nevertheless, one can draw certain generalizations about both traditions. In this essay, I will attempt to show that a complete inquiry into human nature requires both a theological and a feminist sensibility. 19. Adrienne Rich was instrumental in challenging the erasure of lesbian existence from scholarly feminist literature. See Rich, Compulsory Heterosexuality and Lesbian Existence, in WOMEN, SEX AND SEXUALITY 62 (C. Stimpson & E. Person eds. 1980). Rich interweaves stories of women of color into her scholarship. See A. RICH, OF WOMAN BORN at ix-xxxv (10th anniv. ed. 1986). Interestingly, Rich has also considered the role of religion in her life as a Jew, and seems familiar with writings by women interested in theology. See, e.g., A. RICH, A Vision, in A WILD PATIENCE HAS TAKEN ME THIS FAR: POEMS 1978-1981, at 50 (1981) (dedicating poem to Simone Weil, a religious writer and activist). And her poem Integrity probes the authentic self in a way that 1016 CALIFORNIA LAW REVIEW [Vol. 77:1011 writing by religious feminists. For example, Alison Jaggar deliberately disregards that tradition in her survey of feminist theory: Among the most obvious omissions from this book are religious and existential conceptions of women's liberation.... I have omitted religious and existentialist conceptions primarily because I find them implausible. They are outside the mainstream of contemporary feminist theorizing, and they have little direct connection with socialist feminism, the version of feminist theory that I consider the most plausible.20 Jaggar's failure to include religious feminists probably reflects her ignorance of that branch of feminist theory. Religious-feminist writings present a wide range of views, and any survey of feminist theory that dismisses them merely because they are "implausible" and outside the mainstream of contemporary feminist theory is less helpful than it could be. Theology is one of the oldest and most deeply held philosophical traditions in western culture.2 This historical status alone justifies a fuller examination of theology's insights on feminism than Jaggar allows. Similarly, many theologians, even progressive theologians, fail to consider feminist sources. Recently, some theologians have begun to publish articles and books about love and sexuality that challenge the traditional Catholic Church's understanding of sexuality.22 Although these works often are compatible with feminist theory, they rarely refer to feminist works or recognize the special problems that women may face in experiencing mutual love.23 Nevertheless, a literature that reflects both feminist and theological insights, "religious feminism," is beginning to emerge.24 This literature is compatible with the work of feminist theologians. A. RICH, Integrity, in A WILD PATIENCE HAS TAKEN ME THIS FAR: POEMS 1978-1981, supra, at 8. Adrienne Rich's work therefore seems to be an exception to the pattern within secular feminism of ignoring writings by religious feminists. 20. A. JAGGAR, supra note 3, at 10. 21. While theology is not rendered "true" simply by being old and widely shared, its prominence throughout history should make us inquire whether it can offer us insight today. 22. See, e.g., J. NELSON, BETWEEN Two GARDENS: REFLECTIONS ON SEXUALITY AND RELIGIOUS EXPERIENCE (1983) (seeking a compatible role within Christian spirituality for the human sexual experience); J. NELSON, EMBODIMENT: AN APPROACH TO SEXUALITY AND CHRISTIAN THEOLOGY (1978) (investigating human sexuality from the standpoint of a Christian understanding of God); D. WESTLEY, MORALITY AND ITS BEYOND (1984) (advocating an understanding and loving approach to morality); D. WESTLEY, REDEMPTIVE INTIMACY 11 (1981) (developing a theology of "redemptive intimacy"). 23. I use the adjective "mutual" to describe a particular kind of love-a love that facilitates women's well-being and meets the highest aspirations that women want to establish for the love in their lives. I discuss the aspiration of love more fully in Part II of this essay. See infra notes 39-51 and accompanying text. 24. See, e.g., C. KELLER, FROM A BROKEN WEB: SEPARATION, SEXISM, AND SELF 29-43 (1986) (discussing de Beauvoir, other existentialists, and other religious writers); A, LORDE, A Woman Speaks, in THE BLACK UNICORN 4 (1978) (probing issues of self and authenticity); A. RICH, OF WOMAN BORN, supra note 19, at 56-127 (tracing the role of motherhood as viewed in matriarchal and patriarchal belief systems throughout human history); THE POLITICS OF WOMEN'S SPIRITUALITY: ESSAYS ON THE RISE OF SPIRITUAL POWER WITHIN TIiE FEMINIST MOVEMENT 1989] FEMINISM, THEOLOGY, AND ABORTION 1017 probes how women can overcome the problems of consciousness and sex- ual objectification and come closer to experiencing their authentic selves. Although little known to feminist jurisprudence, these writings can con- tribute substantially to our understanding of the relationship between feminist theory and law. For example, feminist theory sometimes assumes a highly activist judicial framework without addressing whether judicial activism is consistent with feminism." However, the aspirations of love, compassion, and wisdom should make us pause to consider whether judicial activism is consistent with such ideals. Accordingly, this essay seeks to bring this feminist-theological perspective to feminist jurisprudence. II ASPIRATIONS: WHAT IS AN AUTHENTIC SELF EMBEDDED IN LOVE, COMPASSION, AND WISDOM? As discussed above, one of the strengths of theology is its attempt to speak aspirationally. Feminist theory on the other hand, generally lacks such an aspirational quality. In this Part, I argue that speaking aspira- tionally would improve feminist theory. I also describe how the authen- tic self-because it denies the separation between the self and others- can help us move toward our aspirations. Finally I discuss the aspira- (C. Spretnak ed. 1982) (focusing on feminist spirituality); WEAVING THE VISIONS, supra note 13, at 1-13; WOMEN'S CONSCIOUSNESS, supra note 13, at xxiii (Judeo-Christian perspective); Gross, Feminism from the Perspective of Buddhist Practice, in FEMINISM AND BUDDHIST PRACTICE 73 (1981) (discussing implications of Buddhism for feminist theory); Buddhist Views on Abortion, 6 SPRING WIND-BUDDHIST CULTURAL F. 166 (1986) (reviewing Buddhist positions on the abortion issue). Michael Perry also asks fundamental questions about human nature, interweaving law, feminism, and theology. See M. PERRY, MORALITY, POLITICS AND LAW 183 (1988) (noting that feminist theory represents an effort to understand what it means to be authentically human). 25. For instance MacKinnon's attempt to develop a feminist theory of the state from a radical feminist perspective, see MacKinnon, Feminism, Marxism, Method, and the State: An Agenda for Theory, 7 SIGNS: J. WOMEN CULTURE & SoC'Y 515 (1982), reprinted in FEMINIST THEORY: A CRITIQUE OF IDEOLOGY 1 (N. Keohane, M. Rosaldo & B. Gelpi eds. 1982) [hereinafter MacKinnon, An Agenda for Theory]; MacKinnon, Feminism, Marxism, Method, and the State: Toward Feminist Jurisprudence,8 SIGNS: J. WOMEN CULTURE & SoC'Y 635 (1983), fails to examine the traditional liberal premise that the courts should adopt an activist perspective. Martha Minow and Mary Ann Glendon offer a more informed critique of judicial activism. Minow consciously writes from a feminist perspective and hints at principles within feminist theory that might cause us to favor a more deferential judiciary. See, e.g., Minow, Foreword: Justice Engendered, 101 HARV. L. REV. 10, 70-95 (1987) (advocating that, rather than maintain the status quo, courts should be more open to other perspectives). Glendon refers to women's issues when discussing the topic of abortion and argues for judicial self-restraint. See M. GLENDON, ABORTION AND DIVORCE IN WESTERN LAW 50-52 (1987). As I argue in Part IV, see infra text accompanying notes 107-220, I am not entirely satisfied with either Minow's or Glendon's perspectives, but I do believe that they provide an important beginning for examining the relationship between feminist theory and judicial activism. 1018 CALIFORNIA LAW REVIEW [Vol. 77:1011 tions of love, compassion, and wisdom, explaining why these aspirations are most suitable for the authentic self. A. The Importance of Aspirational Thinking Not all feminists agree that we need to speak aspirationally. For example, Catharine MacKinnon rejects the need for feminists to discuss and share their visions, claiming that such aspirational thinking often supplants more productive political work. In addition, she argues that aspirational thinking often reflects the mistaken assumption that we can change reality through our imagination alone. For example, she writes: Audiences want to hear about the design of life after male supremacy. Or, after all this negative, what do I have to say positive. This requests a construction of a future in which the present does not exist, under existing conditions. It dreams that the mind were free and could, like Milton, make a heaven out of hell, or a hell of heaven. The procedure is: imagine the future you want, construct actions or legal rules or social practices as if we were already there, and that will get us from here to there. This magical approach to social change ... is not sufficiently grounded in ... reality to do anything about it.26 Sonia Johnson, on the other hand, has a different perspective on the role of aspirational thinking in effecting change: [S]ince reality is only what we give the energy of our belief to, what we feel as real, all systems are internal systems: patriarchy does not have a separate existence outside us; it exists only inside us and we project it onto our external screen. It follows, then, that the instant patriarchy ceases to exist inside our hearts and minds, it dies everywhere. ... When we seize power in our inner world, the outer world will 27 have to change. Johnson's statement reflects exactly the kind of thinking that MacKinnon disdains. Johnson suggests that we are changing external reality when we move our internal selves closer to our aspirations for our self. MacKinnon dislikes that kind of statement because to her it sug- gests that we can change reality through imagination alone. But that is not what Johnson means. Johnson rejects the distinction between self and other. She accepts a Buddhist-feminist conception of the self-a self that is connected with others and is ever-changing.28 If we view the self as connected and ever-changing, then we see that we can change external reality by making changes in our selves. We move the external world closer to our aspirations as we move our selves closer to our aspirations because the internal and the external are inexorably con- 26. C. MACKINNON, supra note 8, at 219 (emphasis in original). 27. S. JOHNSON, GOING OUT OF OUR MINDS: THE METAPHYSICS OF LIBERATION 320-21 (1987) (emphasis in original). 28. See infra notes 31-38 and accompanying text. 1989] FEMINISM, THEOLOGY AND ABORTION 1019 nected. Aspirational thinking is important, then, because it affects, and may change, external reality.29 Aspirational thinking is important for another reason. Until we articulate our goals, we cannot expect society to change in ways that reflect our desires.3" By articulating their visions and seeking a common ground, feminists might be able to move beyond their differences and work together toward goals upon which all feminists can agree. Accord- ingly, I have chosen to share my aspirations with the reader in the hope that we can begin to discuss them and try to determine how best to move toward them. -B. The Authentic Self Feminists and theologians seem to agree that we should try to dis- cover and experience our authentic selves, yet they rarely define the "authentic self." What follows is a description of the "authentic self" that I find compatible with Buddhism and feminism.31 First, because we 29. Of course, MacKinnon is correct to observe that neither our internal reality nor our external reality change through our imagination alone. However, since a part of our selves is our mind, it makes sense to suggest, as does Johnson, that our lives change as we make changes in our consciousness. 30. For example, MacKinnon's work might be stronger if she articulated her vision more clearly. Many feminists are reluctant to accept MacKinnon's critique of sexuality because they are not sure where she is trying to lead the feminist community. See, e.g., Bartlett, MacKinnon's Feminism: Power on Whose Terms? (Book Review), 75 CALIF. L. REV. 1559, 1565-70 (1987) (arguing that MacKinnon fails to provide a vision for a feminist world); Taub, Sexual Harassmento f Working Women: A Case of Sex Discrimination (Book Review), 80 COLUM. L. REV. 1686, 1691 (1980) (noting that application of MacKinnon's inequality doctrine may perpetuate "benign" discrimination and with it the attitudes that have historically justified sex-based distinctions). Is MacKinnon saying that sexual relationships between men and women are impossible, undesirable, and ultimately not in the interest of women's well-being? Or is she saying that we need to move toward more authentic expressions of our love, which might include sexual relationships between women and men? These are not trivial questions; they are questions that might affect whether women are willing to identify with feminist theory and join the struggle to move toward its vision for society. 31. The self that I will sketch has been formulated largely through my experience of meditation and my discussions with others who have also experienced meditation. For a good discussion of Buddhism that may help the reader to experience meditation, see S. SUZUKI, ZEN MIND, BEGINNER'S MIND (1970). Thomas Merton's work has deepened my understanding of meditation. See, e.g., T. MERTON, NEW SEEDS OF CONTEMPLATION (1961) (reflections on the nature of self, God and being; a guide to Christian mysticism). Merton's work demonstrates that an emphasis on contemplation can be consistent with Christianity although it does not always receive emphasis within Christianity. See also E. LERNER, JOURNEY OF INSIGHT MEDITATION: A PERSONAL EXPERIENCE OF THE BUDDHA'S WAY (1977) (describing Lerner's personal experience with meditation). The "authentic self" I am going to describe is not, however, limited to a Buddhist or feminist perspective. For example, western writers, outside of Buddhism and feminism, sometimes rely on a similar conception of the authentic self. See, e.g., 3 I. SINGER, THE NATURE OF LOVE 331-32 (1987) (describing Jaspers' and Merleau-Ponty's conceptions of the authentic self); R. UNGER, PASSION: