 Although intersectional insights can be found in the works of writers even from the distant past, the predominance of intersectionality in feminist ethics today is largely owed to Black feminists and critical race theorists, who were the first to argue for the significance of intersectionality (Crenshaw 1989; Collins 1990; Gines 2014; Bailey 2009). Kimberlé Crenshaw describes intersectionality in different senses: as an experience, an approach, and a problem (Crenshaw 1989; Crenshaw 1991). Crenshaw’s description of intersectionality as an experience includes the phenomena of oppressive practices and harms that occur at, and because of, intersections of aspects of identity. For example, when Black men, but not any women, were permitted to work on a General Motors factory floor, and white women, but not any Black persons, were permitted to work in the General Motors secretarial pool, then Black women were discriminated against as Black women. That is, they were not permitted to have any job at General Motors due to living at an intersection of categories of identity that are treated separately in the law (Crenshaw 1989). Crenshaw’s description of intersectionality as an approach includes centering the lives and testimony of those whose experiences with living at intersections of oppressions have been ignored or denied in traditional philosophical and political theories (Crenshaw 1989; Crenshaw 1991; hooks 1984; Dotson 2014; Lorde 1990; Lugones 1987; Lugones 2014). Crenshaw’s description of intersectionality as a problem includes disrupting the traditional overlooking of Black women’s experiences, and offering the experiences and the approaches described above as challenges to the doctrine that discrimination occurs only along one axis of identity (Crenshaw 1989, 141). Intersectionality is pursued in the interests of expanding understandings of differences and accounting for the experiences of people previously spoken for, if addressed at all, rather than consulted.