 Another consequence of this intermingling of the biological with the social is that intersectionality theory is now extended to include mixed-species communities (Haraway 2008; Midgley 1983). This eco-feminist extension of eros ethics follows from the re-centering of ethics on affects and eros rather than on the rational capacities that mark human superiority and separation from other animal species. Willett discerns four strata for envisioning connections across human and nonhuman selves, corresponding to modes of social bonds: 1) subjectless sociality, 2) affect attunement, 3) biosocial network as livable place or home, and 4) compassion and the visceral (gut) conscience (Willett 2014). These four layers reveal that social affects such as laughter or panic transfer from one creature to another, whether from an adult to an infant or within a community of birds, as well as emphasizing that visceral feelings shared among creatures are a key source of moral response. The biosocial layering of selfhood reclaims maternal relationality as more than a mechanical instinct for humans and any number of other animal species. The affect-laden, relational self cannot transcend through reason its social embeddedness in a complex politics of in-group/out-group markers. As we saw above  (section 2),  rules appealed to by autonomous selves do not guarantee unbiased decisions. Thanks in large part to feminist critiques of traditional models of selfhood and ethics, views that emphasize the relational nature of the self and its heterogeneous features are moving to the center of ethics. At the same time, feminists offer a wide range of methodologies and conclusions with respect to this relational self that are sometimes in conflict, reminding us that the work of feminist philosophy is far from finished.