 One way that some philosophers offer to resolve the possible tension between conceptions of femininity and feminism is to bring intersectional approaches to the question as to whose femininity is being discussed. Concerns that femininity is antithetical to a critical feminist perspective seem to presuppose a conception of femininity as passive, gentle, obedient, emotional, and dependent, in contrast with a conception of masculinity as its opposite. In a philosophical tradition dominated by white and masculine philosophers, describing femininity as necessarily the opposite of one’s conception of masculinity in a gender binary makes limited sense. Scholars of intersectionality point out, however, that identities are not binary: “the masculinity and femininity in play here are not racially unmarked (if only for the reason that gender is never racially unmarked)” (James 2013, 752). The insights of philosophers of Black Feminism, intersectionality, queer theory, critical race theory, disability studies, and transfeminism, among others, contribute to a view that there is no universal definition of femininity or of the category of woman that neatly applies to all women. Some of these philosophers suggest that the distinctive moral and valuing experiences of women and individuals of all genders may be unjustly ignored or denied by a conception of women or femininity that turns out to be white, ableist, and cisgender (Crenshaw 1991; Collins 1990; Wendell 1996; hooks 1992; Tremain 2000; Serano 2007; McKinnon 2014). Intersectional approaches reject binaries such as “masculinity/femininity” that tend to take the social positions of privileged people as generic. Minimally, intersectionality is “the predominant way of conceptualizing the relation between systems of oppression which construct our multiple identities and our social locations in hierarchies of power and privilege,” offering a remedy to histories of exclusions in feminist theory (Carastathis 2014, 304).