 Heyes argues that both Raymond and Hausman are caught in the grip of a picture which precludes any examination of their own gender privilege while foreclosing the possibility of perceiving trans resistance (2003, 1095). This foreclosure is accomplished through assimilating all transsexual subjectivity into to a hetero-patriarchal medical discourse about transsexuality (2003, 1095). Using Feinberg's book Trans Liberation as an example, Heyes also raises worries about a transgender politics which says that individual gender expression ought not be subject to criticism, restriction, or oppression. She observes that gender is not merely an aesthetic style or expression of an isolated self. It is relational and often embedded in problematic systems of oppression. This means that forms of masculinity involve interacting with women, for example, in particular ways. Certain forms of masculinity involve misogyny. What it means to be a “real man” may involve relating to women in hostile, destructive ways. Such gender behavior ought to be critiqued. What is missing from accounts which merely tout gender freedom of expression, Heyes argues, is a rich “ethics of transformation” which distinguishes between progressive transformations from those who are oppressed and marginalized and hegemonic (i.e., dominant; oppressive) forms of gender that only further oppression and marginalization (2003, 1111–3).