 Robin Dillon observes that, “Care ethics was for some time the dominant approach in feminist ethics and so feminist discussions of virtue” (2017b, 574). Although the ethic of care continues to be strongly associated with feminist ethics, Gilligan’s work in psychology and Noddings’s work in philosophy were immediately contested (Superson 2012). Some feminist ethicists have argued that the ethic of care valorizes the burdened history of femininity associated with caring (Card 1996). The complex history of femininity and caregiving practices were shaped in contexts of oppression that may permit “moral damage” to women’s agency (Tessman 2005). If that burdened feminine history includes attention to particular relationships at the expense of attention to wider social institutions and systematic political injustice, then the ethic of care runs the risk of lacking a feminist vision for changing systematic and institutional forms of oppression (Hoagland 1990; Bell 1993). Further worries about the ethic of care include whether unidirectional caring enables the exploitation of caregivers (Houston 1990; Card 1990; Davion 1993), and whether such caring excludes moral responsibilities to strangers and individuals we may affect without meeting interpersonally (Card 1990), thereby risking an insular ethic that ignores political and material realities (Hoagland 1990). Another concern is whether we risk generalizing some women’s prioritizing caring to all women, which disregards the complex pluralism of many women’s voices (Moody-Adams 1991). Finally, preoccupation with women’s kinder and gentler feelings may prevent or distract from attention to women’s capacities for harm and injustice, especially the injustices borne of racial and class privilege (Spelman 1991).