If you re-read my comments, than you’d see that I said that DEVIATING from a Talmudic standard results in a less textually-grounded approach and one more rooted in social need.
If you say that the keriat shema can be said around a married woman with uncovered hair, than that sounds a lot like saying that in this day and age, based on social reality, a married woman’s hair is not considered ervah. If that’s not a limmud zechut, what is?