 One of the effects of Nancy Fraser’s work in social and political philosophy and critical theory has been to raise questions about the benefit to feminists of drawing upon certain strands of continental philosophy. For example, Fraser finds value in the theories of thinkers such as Foucault, Bourdieu, and Habermas (among others) because their notions of discourse include a rich array of historically embedded social practices (1997, 151–152). By contrast, Fraser claims that “feminists should have no truck with the versions of discourse theory that they attribute to [Jacques] Lacan [and] only the most minimal truck with related theories attributed to Julia Kristeva” (1997, 151). This is because Fraser views Lacan and Kristeva as reducing the variety of forms of human communication to language narrowly understood as a symbolic system. Given the variety of continental theories that feminists might engage, Fraser argues that what is needed is a “pragmatics model” (1997, 155). Also called “neo-pragmatism” by Fraser (in Benhabib, et al. 1995, 167), such a model would allow feminists to separate the wheat from the chaff in continental philosophy and incorporate the best it has to offer into feminist theory (1997, 208). Fraser thus uses pragmatism as a method by which to discriminate between different continental theories, and in so doing, raises the broader question of the relative advantages and disadvantages for feminism of intersecting pragmatist and continental philosophy.