  This result can be generalized, since it would apply to moral criticisms of impartiality that arise because of concerns about racial or class bias. (See Thomas 1992–3 for a discussion of the importance of moral deference to the testimony of those in oppressed groups.) If the resolution by appeal to realist fact is successful in averting circularity and paradox in the case of gender bias, there is no reason why it should not succeed in other cases in which an epistemic standard is rejected on other moral grounds. Would the resolution be relevant to the moral criticism of other epistemic standards? An example in point would be the criticism by feminists and non-feminists of purely individual-based standards of inquiry, especially in science (Longino 1990, Hardwig 1991, Goldman 1999, and Kitcher 2011b). Some of these critiques are partly moral, since they emphasize the need for democratic values and trust in the context of scientific inquiry.  Arguably, they are also motivated by the perception that the individual-centered modes of inquiry are at a disadvantage in discovering the facts. (On this last point see the sections 7–10 to follow.) If we accept the proposed resolution of the bias paradox, we could argue that the change in epistemic standards is justified on both grounds. In the case where the inquiry is moral rather than scientific, can we imagine criticism of epistemic standards other than impartiality? An example might be criticism of the individual-based modes of moral inquiry presupposed in intuitionism. As before, we would need a strategy to avert circularity and paradox. If the strategy is to stick to a realist or sufficiently objective conception of moral fact, its success will depend on whether the problems canvassed above that confront the possibility of such moral knowledge can be resolved.