 The historical recovery of female voices in the history of philosophy in the last few decades is an ongoing project; it both helps us become aware of women’s influence on the history of philosophy and shines a light on the processes that lead to the marginalization of women’s voices (see the entry  feminist history of philosophy).  Recovering these women thinkers also allows us to hear new or excluded voices in the philosophic conversation, in some cases resulting in opening up the definition of philosophy itself. Recognizing “philosophical techniques are means, not ends”, these women rejected “philosophizing as an intellectual game that takes purely logical analysis as its special task…” (Seigfried 1996: 37). Because of the gender-based discrimination against women as rational thinkers and their exclusion from the academy, history has rarely carried the names and texts of these women into our philosophy textbooks (see for example Eileen O’Neill’s 1998 essay “Disappearing Ink”). Thus, it should not be surprising that many of the women whose work has been brought into the feminist-pragmatist discussion were college-educated activists rather than professional academic philosophers; nevertheless, scholarship has shown that their work had an enormous impact on the development of pragmatist thought. A historical look at how these women affected what became known as pragmatism demonstrates the interactive and relational nature of philosophizing.