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By popular cultural assumption, women are less aggressive than men, and 'woman' can therefore be constructed as an image of peacefulness. This construction is a myth that needs to be questioned in the interests of proper attention to the varied experiences and circumstances of women's lives. Questioning this myth involves better description of a variety of ways in which women encounter violence - illustrated here by discussion of assaults against women in intimate relationships, women as members of military forces, womenâs experiences of wartime, and discussion and campaigning by women on the subjects of war and peacemaking. This kind of description values women's discourse and experiences, the range of which is expressive of great differences among women. Feminist theological ethics is a suitable tool for evaluating these experiences, and for promoting the good of women and men in the face of violence. Feminist theological ethics emerges out of non-theological feminist ethics and fe
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By popular cultural assumption, women are less aggressive than men, and 'woman' can therefore be constructed as an image of peacefulness. This construction is a myth that needs to be questioned in the interests of proper attention to the varied experiences and circumstances of women's lives. Questioning this myth involves better description of a variety of ways in which women encounter violence - illustrated here by discussion of assaults against women in intimate relationships, women as members of military forces, womenâs experiences of wartime, and discussion and campaigning by women on the subjects of war and peacemaking. This kind of description values women's discourse and experiences, the range of which is expressive of great differences among women. Feminist theological ethics is a suitable tool for evaluating these experiences, and for promoting the good of women and men in the face of violence. Feminist theological ethics emerges out of non-theological feminist ethics and fe
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