 In contrast, some former slaves including Anna Julia Cooper and Ida B. Wells-Barnett, and descendants of slaves including Mary Church Terrell, grounded their work for women’s rights and arguments for women’s moral and sociopolitical equality in rather different priorities, asserting more interest in equal protection of the laws, economic liberation, political representation, and in Wells-Barnett’s case, self-defense and the exertion of the right to bear arms, as necessary to the very survival and liberation of Black Americans (Giddings 2007). Cooper, who rightly criticized white feminists for racist (and female-supremacist) statements when they were offered as reasons to work for white women’s voting rights rather than Black men’s, advanced a view of virtues and truth as having masculine and feminine sides. A century before care ethics would become a strain of academic feminist ethics, Cooper urged that both masculine reason and feminine sympathy “are needed to be worked into the training of children, in order that our boys may supplement their virility by tenderness and sensibility, and our girls may round out their gentleness by strength and self-reliance” (Cooper [1892] 2000, 60). Her timeless concern for the U.S. was that a nation or a people “will degenerate into mere emotionalism on the one hand, or bullyism on the other, if dominated by either exclusively” (61). Hers is a normative argument for appreciating the contributions that both traditionally feminine and masculine values could offer to a well-balanced ethics.