 In the North American context, a convergence of feminist and pragmatist agendas has emerged, with important implications for feminist philosophy of religion. Indebted to the pioneering work of Charlene Haddock Seigfried (1996), and recent studies by McKenna (2001) and Sullivan (2001), pragmatist-feminist philosophy of religion is distinguished by several features. First, on its philosophical side, both pragmatist philosophy and feminism share a strong critique of scientistic positivism; resistance to fact-value dichotomies; reclamation of the experiential and epistemic import of aesthetics; analyses of dominant discourses in light of forms of social domination; linkage of theory and practice; interest in the theoretical primacy of concrete experience; repudiation of the spectator stance of philosophical indifference; and an interrogation of the social-political effects of the social sciences. Second, on its religious side, the pragmatist tradition offers untapped resources for feminist reconstruction, ranging from the explicit philosophies of religion in the classical writings of Peirce, James, Dewey, Santayana, and Mead, to the implicit ones in the current revival of pragmatism on both sides of the Atlantic. The religious import of American pragmatism in its first millennium is best understood as a naturalization of traditional notions of transcendence and spirituality rather than, as its critics charge, an abdication of any hopes of transcendence at all. According to one interpreter (Stuhr 2003), pragmatism has relocated traditional notions of transcendence within immanence, relocated spirit within nature, relocated absolutes within inquiry, relocated affirmation within negation, and relocated salvation within community, a description that applies equally to the relocation effort performed in feminist philosophies of religion. The end result of these combined naturalization processes should yield something new to philosophy of religion: 