Women's liberation movement

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The Women's Liberation Movement featured political activities such as a march demanding legal equality for women in the United States (26 August 1970)

The Women's liberation movement was a political alignment of women and feminist intellectualism that emerged in the late 1960s and continued into the 1980s primarily in the industrialized nations of the Western world, which affected great change (political, intellectual, cultural) throughout the world.


  • Women's liberation... It is absolutely necessary that humanity realizes that the male and female are in polarity. Energetically, both are necessary on the planet - not the domination of one by the other.
    • Benjamin Creme in The Reappearance of the Christ and the Masters of Wisdom (1980)
  • Women are less competitive, more ready to see the other point of view, tend to be more tolerant, more ready to compromise. They generally have more common sense. I am not suggesting that male leadership should be superseded by the leadership of women. That would merely be changing roles without changing the situation. We need, not leadership, but full participation, which means everyone accepting responsibility. p. 499
  • The Masters are the stimulus behind the women’s liberation movement. They see it as essential that women take their full place in total equality with men in this new age, the age, as it will come to be known, of Tara, the Mother. The Age of Maitreya is the age in which the Mother aspect manifests. The female is the Mother, the nourishing aspect; it nourishes the child, the family, the civilization... it is essential that women play their full part with equal status in the life of humanity. In the West this is becoming very largely a fact, but in large areas in the East this is sadly very far from being the case. Women are often seen as little more than chattels. A great change has to take place. That is why the women’s liberation movement was inspired by the Masters. p. 379
  • (Women's Liberation) ... is an ontological, spiritual revolution, pointing beyond the idolatries of sexist society and sparking creative action in and toward transcendence. The becoming of women implies universal human becoming. It has everything to do with the search for ultimate meaning and reality which some would call God. p. 6
    • Mary Daly in Beyond God the Father: Toward a Philosophy of Women's Liberation (1973)
  • It requires a kick in the imagination, a wrenching of tired words, to realize that feminism is the final and therefore the first cause, and that this movement is movement. Realization of this is already the beginning of a qualitative leap in be-ing. For the philosophers of senescence 'the final cause' is in technical reason; it is the Father's plan, an endless flow of Xerox copies of the past. But the final cause that is movement is in our imaginative-cerebral-emotional-active-creative be-ing. p. 190
    • Mary Daly in Beyond God the Father: Toward a Philosophy of Women's Liberation (1973)
  • If we have no intuition of ourselves as independent, unmediated beings in the world, then we cannot conceive ourselves surviving our liberation; for what our liberation will do is dissolve the structures and dismantle the mechanisms by which Woman is mediated by Man. If we cannot imagine ourselves surviving this, we certainly will not make it happen.
  • The emancipation of women is not an act of charity, the result of a humanitarian or compassionate attitude. The liberation of women is a fundamental necessity for the Revolution, the guarantee of its continuity and the preconditions for its victory.

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