 Keeping in mind all these caveats and controversies, let’s turn to the example of naturalized epistemology to consider what “naturalizing” can do to help feminists overcome difficulties with analytic philosophy. Feminists criticize analytic philosophy for its concepts of a knower (and an agent), for example, that it is an individual who is abstract, idealized, interchangeable, unlocated, disconnected, disembodied, disinterested, etc. The first thing that naturalized epistemology can do is to shift the focus from the abstract or idealized knower to the concrete facets of the person who has beliefs and knowledge. Although this move is not in itself feminist, Jane Duran finds it a positive step toward “gynocentric”, i.e., woman-centered, epistemology. She believes that naturalized epistemology—by its descriptive character and its concern with the context and details of knowing—is capable of including features valued by feminist standpoint epistemology, for example, the relational aspects of knowing and the grounding that knowledge has in the body and in activities of daily life (1991: 112, 246). Duran is one of the first feminists who explicitly combined feminist standpoint theory with analytically oriented naturalized epistemology, and is an exception to the widespread tendency of analytic feminists to stay clear of gynocentrism. Of course, one need not agree with the specifics of Duran’s analysis to appreciate the importance of naturalized epistemology’s descriptive attention to context and concrete details: this descriptive attention allows gender into epistemology as facets of the knower and the context become relevant. One can then debate what kinds of social structures, individual variations, and their interactions are fruitful avenues of exploration.