  Throughout the 1990s, the output of works in feminist social epistemology was rich and varied. Early in the decade substantive works appeared in feminist philosophy of science (Harding 1991; Longino 1990; Nelson 1990) along with significant developments in standpoint theory (Collins 1990; Harding 1991), postmodern feminist epistemology (Haraway 1991) and analyses of the role of subjectivity in knowing (Code 1991).  By the mid-1990s, articles of feminist social epistemology were making appearances in numerous mainstream analytic philosophical journals, with special issues devoted to feminist epistemology in The Monist (1994), Philosophical Topics (1995) and Synthese (1995). Throughout the decade, the work of feminist social epistemologists addressed many issues being taken up by other social epistemologists as well: the dynamics of testimony and relations of cognitive authority, communal analyses of evidence and epistemic agency, the social structure of scientific knowledge, social conceptions of objectivity, and understandings of knowledge as social practice. In 2002, Social Epistemology devoted a special issue to “Feminist Epistemology as Social Epistemology” in which it was noted that social epistemology and feminist epistemology shared many challenges and were similarly positioned against “a dominant epistemological tradition of hypernormative and individualistic analysis” (Grasswick and Webb 2002). The journal Episteme, which began in 2004 as a journal of social epistemology (though it later broadened its scope to cover both individual and social epistemology) devoted two issues in 2006 to questions of the epistemic relevance of diversity. Yet despite feminist epistemology’s shared interests with others in the developing field of social epistemology, there has been perhaps less cross-pollination over the years than one might  expect.[8]  A partial explanation for this lies in the different intellectual agendas that drive the development of the respective fields, including the fact that nonfeminist social epistemologists have generally had a less political agenda than feminist social epistemologists. For example, feminist social epistemologies have been driven by, and focused on, epistemological questions directly pertinent to knowing under conditions of oppression, conditions that are very significant for feminists to come to understand. Ultimately, the direction of feminist social epistemology as a field has been guided by the needs and challenges of feminist theory and activism. A good example of this is evident in the shift to a broadening of social identity categories taken to be epistemically relevant. As feminist theory in all its guises developed throughout the 1980s and early 1990s, it became apparent that gender was not the only significant social category, and more importantly that gender could not be properly understood in isolation from other social categories such as race and ethnicity, class, sexuality, ability status, and global location. Many feminist theorists were criticized on the grounds that their focus on gender had assumed a commonality across women and paid inadequate attention to the ways in which one person’s gendered experience is simultaneously shaped by their other social positions. The feminist commitment to investigating the role of power relations in epistemic matters (whatever form they took) soon revealed that the relevant power relations were complex and dynamic. As a result, feminist social epistemology began to attend more closely to the intersections between various social categories. By 1993, Alcoff and Potter noted that feminist epistemology should no longer be taken “as involving a commitment to gender as the primary axis of oppression, in any sense of ‘primary,’ or positing that gender is a theoretical variable separable from other axes of oppression and susceptible to a unique analysis” (Alcoff and Potter 1993, 3–4). Nevertheless, they suggested the continued use of the term “feminist epistemologies” as marking the body of work that has historically evolved out of a concern with the relations between gender and knowledge (Alcoff and Potter 1993, 4). 