In her later autobiographical writings Daly depicted Fribourg as a medieval storybook town steeped in traditional Roman Catholicism. But in fact her Swiss period was not backwards oriented at all, and Daly here laid the foundation for her whole future oeuvre. Her de facto marginalized position in Church and university as a non-European student, a Roman Catholic lay person and above all a young woman, o% ered particular advantages for her intellectual development. She could engage relatively easily in contemporary philosophy and liberal theology, for she was kept outside the Roman Catholic institutional hierarchy and did not stand under the pressure of its sanctions in case of deviation. Daly’s two neo- omistic dissertations, on Speculative eology and Natural Knowledge of God, re' ect this relative leeway. In these studies she gave, alongside # rm neoscholastic reasoning, a remarkably strong and consistent voice to the ‘questions of modern people’. Compared to young European monk-theologians such as Edward Schillebeeckx and Johan Baptist Metz, who were engaged in similar studies at that time, Daly did not invest in elaborate reconciliations between neo- omism and Enlightenment philosophy, as they did (Metz 1962; Schillebeeckx 1964). She held on to classic omistic notions of God, reason and faith, and defended on this basis the premise that all human beings may have ‘inductive’ and ‘intuitive’ knowledge of God. At the same time she openly spoke for a new generation in the Western secularizing world: men and women who had a serious interest in religious matters but could not be inspired – or were even appalled – by traditional Christian language and argumentation. In the short version of her theological dissertation she discussed the meaning of theology for “men and women who are not members of the clerus” and she criticized the exclusion of women from higher theological education (Daly 1965).