M. 데일리의 여성신학과 D. 해러웨이의 "사이보그 선언"에 대한 비판적 연구

This article deals with whether and how a feminist theology and a feminism regarding “Science and Religion” can be developed. I first of all discuss thehistory of the long struggle of women to enter the barriers of male-centeredscience. The relationship of feminist theology and feminism to the technoscience hav been articulated by radical separatist feminist theologian, Mary Daly and a representative commentator of technoscience, Donna J. Haraway. The readings on “A Cyborg Manifesto” or “A Manifesto for Cyborgs” did not usually pay attention to Haraway’s criticism of Daly. Feminist theorists have noted the relationship between women’s liberation and science, in particular technoscience. Daly expressed a clear position on that relationship. Daly’s second book, Beyond God the Father (1973), moves further into radical feminism with a rejection of patriarchal religion. Defining radical feminismas the journey of women becoming, Daly encouraged women to withdraw from men to create a new, women-centered universe, and led them way with her creation of a new philosophy, a new theology, and a new language in which to express it. In Gyn/Ecology that gave the theoretical justification for lesbian separatism, Dalymentions Cyborgs. In the interpretation of the novel Frankenstein (1818) by Mary Shelley’, Daly noted the fusion of necrophilia-technical father. Cyborg, abbreviationof cybernetic organism, describes the combination of human-machine, mostly thehybrid of man-machine. In human hybrids, Daly perceived the crisis of a loss of women’s subject. But in “A Cyborg Manifesto” Haraway put an end to the second wave of feminism by applying a direct criticism of Daly. Haraway’s Manifesto shows highly developed technoscience aspects of 1980’s capitalism in the U.S.A. Haraway asserted that her cyborg myth is about transgressed boundaries, potent fusions, and dangerous possibilities which progressive people might explore as one part of their political work. Also the Manifesto sees capitalist technoscience as the most potent agent of history. Cyborg is neither male nor female, neither human nor animal, neither human nor machine, neither subject nor object-rather, it is that entity that crosses all boundaries. The Manifesto shows a Postmodernism in maintaining the dissolution of a dualistic modern worldview. And the Manifesto congratulates the posthumanism and the Posthuman appealing to the greatness of American capitalist technosciencesince the 1980’s. Harawey maintains that the technoscience society promotes thequality of sustaining life. However, the question remains whether such a society would lead us toward the realization of democracy and egalitarian society, or rather lead us into an oligarchy and extremely unegalitarian society. We theologians must strongly push this question through toward its resolution. Mostlytechnoscientists tend to ignore the problems of terrible failures and disasters of technoscience. This article has discussed the responsibilities of the theological tasks, over against the illusions of bio-engineers and technoscientists in their endless pursuits in the so called posttheological, posthisorical, and postmodern technoscience society for the 21st century.