 Regarding the first question, Laura Beeby (2011) has argued that the relevant notion of hermeneutical injustice is one that focuses on the epistemic situation of lacking the relevant concepts and terms, rather than on one’s position within the background social conditions that give rise to it. She argues that, for example, in the case of sexual harassment both the victim and the harasser suffer from hermeneutical injustice since they both have similar epistemic situations, that is, they both have similar gaps in their collective understanding of what is going on. As Beeby argues, if we offer a characterization of hermeneutical injustice in terms of the epistemic situation of the subject, and in particular in terms of their conceptual gaps, then both the harasser and that harassee will be in a situation of hermeneutical injustice, but this seems to be in tension with Fricker’s claim that only the victim suffers from hermeneutical injustice. However, as Beeby also emphasizes, one could respond, following Fricker, that people in a position of power are epistemically advantaged in another sense, namely, they do have the ability to create concepts and terms that are useful in order to understand and communicate their own experiences and the social interactions that matter the most to them. This contrasts with the situation of the marginalized, who lack this ability.