‘사유’라는 가장 인간적인 행위가 효율과 합리성의 미명 하에 조롱당하는 오늘의 현실 속에서 인간적인 세계를 향한 유토피아적 비전을 보존하는 보루로서 종교와 비판적 여성해방론은 어떻게 상호공존하고 만날 수 있는가? 오늘날 각 종교 안에서 여성의 위치를 요약한다든가 여성에 관한 각 종교의 입장을 해명하는 작업은 이 글의 문제의식에서 벗어난다. ‘화폐적 보편성’에 의해 획일화 된 자본주의라는 이름의 전체주의 시대를 살아가는 우리들에게 비판적 관점에서 이루어지는 종교적 성찰은 오늘날 억압과 지배의 형태에 대한 어떠한 의미 있는 분석과 비판을 제공할 수 있는가? 그리고 그것은 비판적 여성해방론과 어떻게 근접할 수 있는가? 이러한 질문들에 대해 성찰하는 것이 이 글의 관심사이다. 무엇보다도 자본주의 산업사회가 지니는 억압적 성격과 자기파괴적인 측면에 대한 ‘비판이론’의 분석과 전망이 종교와 여성해방론을 잇는 다리 역할을 할 수 있을 것으로 보인다. 메리 데일리나 로즈마리 뤼터, 엘리자베스 쉬슬러 피오렌자 같은 주요 여성신학자들은 드러내놓고 언급하지는 않았지만 실질적으로는 ‘비판이론’을 여성해방적 관점에서 비판적으로 재해석해서 기독교에 대한 여성해방적 비판이론을 전개했다. 그리고 비종교적인 비판이론과 여성신학이 결합될 수 있었던 것은 양자가 공유했던 유토피아적 관념 때문이었을 것이다. 비판이론과 여성해방신학은 각기 희망의 근거가 다르긴 해도, 둘 다 한 번도 실현된 적이 없는 보다 나은 세계의 실제적인 가능성에 대한 희망을 가지고 있다. 그리고 이러한 ‘유토피아적 관점’은 비판이론과 여성해방적 종교비판이 자본주의 근대 사회에 대한 급진적인 문명비판 작업을 할 수 있게 만드는 동력이 된다. 비판이론과 여성해방론, 신학을 종합해서 하나의 이론을 제시하는 것은 이 글의 목적이 아니다. 이 글은 비판적 여성해방론과 종교가 공유할 수 있는 지점, 즉 유토피아적 관점을 지지하고 해명하는 입장에서 씌어졌다.

How can religion and critical feminism meet and coexist as a stronghold that preserves an utopian vision for the humane world in the reality that "thinking", the most humanlike activity has become a stupid thing before the claim for the efficiency and rationality? The main purpose of this article is not to sketch out or explain about the women's place in each religion or their treatment of women. Rather, the focus is on reflecting the following questions: What meaning does the critical reflection on religion have in relation to the critical analysis of the forms of oppression and domination in this totalitarian and capitalistic society that is maintained by "monetary universality"? And how can this critical reflection on religion meet with feminism? These will be the leading questions in this article. It seems that the analysis and prospect of the "critical theory" on the suppressive characters and self-destructive aspects inherent in the capitalist industrial society can be the bridge between critical theory of religion and feminism. The leading feminist theologians such as Mary Daly, Rosemary Ruether and Elizabeth Schussler Fiorenza have not stated clearly that they accepted the "critical theory". However, they have critically reinterpreted it in the light of feminism and developed feminist critical theories of Christianity. Probably one of the important elements that unites non-religious critical theory with feminist theology is the utopian ideal they share. In other words, although their grounds of hope are different from each other, both of them have the same hope for the possibility of a better world that has never been come true. This 'utopian perspective' becomes the power that enables the critical theory and feminist religious criticism to radically criticize the modern capitalist society. Synthesizing the three, that is, the critical theory, feminism, and theology into one theory is not the aim of this article. It is for supporting and elucidating the utopian perspective, the point that the critical feminism and religion can share with.

How can religion and critical feminism meet and coexist as a stronghold that preserves an utopian vision for the humane world in the reality that "thinking", the most humanlike activity has become a stupid thing before the claim for the efficiency and rationality? The main purpose of this article is not to sketch out or explain about the women's place in each religion or their treatment of women. Rather, the focus is on reflecting the following questions: What meaning does the critical reflection on religion have in relation to the critical analysis of the forms of oppression and domination in this totalitarian and capitalistic society that is maintained by "monetary universality"? And how can this critical reflection on religion meet with feminism? These will be the leading questions in this article. It seems that the analysis and prospect of the "critical theory" on the suppressive characters and self-destructive aspects inherent in the capitalist industrial society can be the bridge between critical theory of religion and feminism. The leading feminist theologians such as Mary Daly, Rosemary Ruether and Elizabeth Schussler Fiorenza have not stated clearly that they accepted the "critical theory". However, they have critically reinterpreted it in the light of feminism and developed feminist critical theories of Christianity. Probably one of the important elements that unites non-religious critical theory with feminist theology is the utopian ideal they share. In other words, although their grounds of hope are different from each other, both of them have the same hope for the possibility of a better world that has never been come true. This 'utopian perspective' becomes the power that enables the critical theory and feminist religious criticism to radically criticize the modern capitalist society. Synthesizing the three, that is, the critical theory, feminism, and theology into one theory is not the aim of this article. It is for supporting and elucidating the utopian perspective, the point that the critical feminism and religion can share with.