 A distinct alternative to the above appears in the feminist philosophies of religion of Luce Irigaray and Mary Daly. Both seek to project a “female divine” that would be fully immanental in and for the female Self (capitalized by Daly) and would provide what Irigaray calls a “sensible transcendental”. The different rhetorical strategies and cultural contexts of these two gynocentric philosophers sometimes conceal the similarity of their philosophies of religion. Both argue that the Father God is an idealized projection of masculine identity and that the process of women’s becoming divine is imperative. For Daly, the “divine spark” within the female Self is the ontological ballast needed by the feminist movement; similarly for Irigaray, the creation of a “female divine” is a condition of female subjectivity. Both Daly and Irigaray urge nothing less than an overturning of the symbolic order and of language itself. Both are first and foremost philosophers of the passions, seeking to encompass the elements of earth, air, fire, and water within their visions. Each in her own way has helped to forge a radical feminist consensus that spirituality is to be exalted above doctrine, and that patriarchal conceptions of God as any kind of objective reality must be deconstructed so that female subjectivity might become more expansive and free. Both reject reformist moves in the philosophy of religion as remaining inscribed within a phallocentric economy that evokes a god whose self-giving love is only accessible through fathers and sons and their representatives. In theorizing religion, both adopt a projection theory, classically rooted in Feuerbach’s claim that “theology is anthropology” and “God” a projection made in the image of “man”. However, far from relegating religion to the category of illusion, each issues an invitation to “make believe”.