 In spite of the vast amount of attention feminists have paid to the ethic of care, and perhaps in light of the worries about care and women’s oppression, some feminists have turned their attention away from making the motive of care central in moral theory. Jean Hampton tries to salvage Hobbesian moral theory, and believes that feminists should make the motive of self-interest part of their moral theory because without it women lose themselves in slavish action (1993). They become just like Amy, a girl that Gilligan describes in one of her discussions of gendered moral reasoning. Hampton reads Gilligan’s much-discussed case of Amy and Jake in the following way. Amy reasons from the care perspective, seeing morality as being responsive to others’ needs, not hurting others, and being in service to them. She loses herself in moral dilemmas, not being able firmly to assert herself or let her interests count, but always places the needs of others first. She borders on servility and lacks self-worth. Jake, on the other hand, a representative male moral reasoner, reasons from the justice perspective, seeing morality as a set of traffic rules that amount to pursuing one’s own interests without interfering with the interests of others. Jake is insensitive to the needs of others, and sees the world from his own self-centered viewpoint, believing that one’s own self ought to come first in moral dilemmas. Hampton argues that neither is the ideal moral view, but that Amy suffers more because she is highly exploitable. Hampton favors a contractarian morality over the ethic of care, since on the former a person is prompted by self-interest in putting forward claims with other potential contractors to the hypothetical bargain from which morality is ultimately derived. A Hobbesian hypothetical bargainer will not make or keep contracts that do not provide an expectation of self-benefit. Hampton argues that self-interest, not care, is the motive women should have if they are to avoid being exploited, since self-interest ensures that a person insists on her own worth in bargaining schemes and relations with others. To address other feminists’s worries about contractarianism excluding from bargains those from whom others do not expect to benefit in interactions, including typically the disenfranchised, Hampton modifies contractarianism by building in the Kantian assumption that all persons have intrinsic value and thus must have their interests respected.