 While earlier, non-feminist philosophical treatments of an individual’s responsibility for her or his own behavior have typically focused on the role an individual has played in causing a certain outcome, more recent discussions, particularly by race theorists and to a lesser extent feminists, shift away from causation talk and acknowledge the significance of the influence of social forces on an agent’s actions and the degree to which they might mitigate the agent’s responsibility for her or his actions. It is striking, however, that feminists have had little to say about lessening women’s responsibility for their immoral actions when the reasons women act are largely influenced by their treatment under patriarchy. Some race theorists, though, have discussed this issue. I. A. Menkiti, for instance, explores how social deviants, or, psychopaths come to be (1977–1978). Menkiti defines a psychopath as one who is outside morality in the sense that he does not care about others or accept responsibility, and feels no guilt, regret, shame, or remorse. Menkiti argues that some psychopaths have been made into the beings they are by social injustice that generates economic deprivation for people in their group, which constantly challenges their self-esteem, causing them to go through a series of stages from that of resentment, to that of embitterment, to that of moral death (227–230). Menkiti argues that the community is at least partly responsible for the behavior of psychopaths who riot or gang bang in response both to unbearable poverty brought about by conscious discrimination directed at them in virtue of their group membership, and to institutionalized racial exclusion. This is because the community plays a significant role in their becoming psychopaths. Menkiti believes that it is unfair to blame individuals for primarily institutional failures (236). He muses that philosophers have shied away from this kind of collective responsibility because it traces the causal connection too far, but he urges that it makes just as much sense to consider society a culprit as it does to say that societies are victims of crimes and that there are debts owed to society (237).