pation with history, they in fact think and act unhistor ically, or that their occupation with history stands in the service, not of pure knowledge, but of life.
Now Nietzsche may not readily spring to mind alongside disciplines of feminist thought, Patton's anthology of essays dealing with Nietzsche and feminism notwithstanding to the contrary. But as Redding argues, Nietzsche's critical, "rein terpreting" attitude toward history and particularly toward what he saw as the hegemonic but bankrupt bourgeois values of European society in his era (appropriated and reformulated in the modern period by Foucault in his deconstruction of received wisdom, or structures/archaeolo gies/genealogies of knowledge) is a form of "cultural reflection" that is not inconsistent with feminist social critique.
In any case, there is abundant evidence that modern-day feminists have articulated a range of social commentary on structures of injustice that have had the endorsement of mainstream culture and that have had the effect of marginalizing women's concerns and priorities.
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