The fifth and last chapter, "The Feminist Conundrum," begins: "Although some contemporary feminists insist that women are fundamentally different from men, and that the goal of feminism is to reorganize society in line with 'female values,' many of the most sophisticated feminist theorists of the 1980s and 1990s have challenged the 'commonsense' notion that differences between men and women are self-evident or grounded in nature" (p. This study is clearly driven by a specific theoretical framework, which may be intellectually satisfying, but which overwhelms the broader historical analysis of religious politics.
The author shows that on the eve of the 1848 Revolution, Struve, Scholl, and Dittmar moved completely away from traditional Christianity in an effort to create a "religion of humanity." Dittmar is clearly the star of this study.
A self-taught philosopher whose public career Struve and Scholl helped launch through the Mannheim Monday Club, Dittmar was one of the few feminists of that period to challenge the concept of the differences between the sexes.
Politics in pre-revolutionary Baden has its own rich historiographic legacy, emphasizing the evolution of church-state relations, freedom of conscience, and civil rights.
Herzog demonstrates, however, that much of the contemporary public discourse on these issues concerned gender and sexuality.
Jews were also perceived as suspect because of their "orientalism," and in the final analysis, the dissenters' philo-Semitism amounted to Jewish conversion to the new, ostensibly Christian, religion.