 The diversity of interests and positions of Latin American feminists makes it difficult to provide a simple but accurate characterization of the field. It is sometimes held that, in comparison to U.S. forms of feminist thought, Latin American feminism has had a somewhat greater interest in the critical analysis of families, class, and ethnicity (Schutte and Femenías 2010, p. 407–9). Consistent with the wider Latin American philosophical tradition’s impulse to self-critical reflexiveness about its tradition, it is perhaps fair to say that Latin American feminist philosophy has been particularly reflexive or self-critical about what it means to pursue feminist philosophy in Latin America. For example, feminist philosophers have emphasized the need to recognize that academic philosophers, wherever they live, enjoy a cultural privilege that may put them at some distance from the living conditions of most women in Latin America (Femenías and Oliver, 2007, p. xi). Given such a model of “epistemic privilege” where, as a matter of actual social practices, the experiences and categories of some tend to be valued over others, a number of feminist philosophers have thought feminist philosophers have a special reason to consider the ways in which feminist goals are conceptualized and represented in popular and academic discourse (Schutte 2011, p. 785).