 With regard to hermeneutical injustice, Fricker focuses on gaps in the collective hermeneutical resources that make it difficult for members of particular groups, including women, to make sense out of and articulate important areas of their experience. The available resources are either not adequate for expressing these areas of experience or they are misleading. Where this failure or inadequacy affects people differentially it is unjust, Fricker argues. As an example she points to the damage done to many women’s lives and careers after they suffered unwanted sexual advances on the job before sexual harassment was a hermeneutical resource available to make sense out of their experience (2007, 152). Fricker thinks it would be a mistake to see this gap in the collective hermeneutic resources as merely bad timing, as might be the case if one suffered from a disease that had not yet been diagnosed or understood. Rather, to the extent that the gap affected women and their sexual harassers differentially it led to an injustice. It also derived from one. Fricker argues that the hermeneutical gap was the result of “unequal hermeneutical participation” in which women were left out of or barred from engaging in the formation of the relevant collective understandings (Fricker 2007: 152). This marginalization, she argues, results from a combination of two forms of power: identity power that downgrades a speaker’s credibility and material power. In a social world in which men have more power than women, men also have more say over defining what experiences mean and the result is to render “the collective hermeneutical resource structurally prejudiced” (2007, 154–5).