  Searching for ethical grounds to condemn the kinds of exclusions to which women have been subjected, feminist thinkers have been disappointed by traditional metaethical, moral and political analyses. Feminists have found traditional moral philosophy suspect for inflating typical male behaviors into paradigmatic moral actions and traditional political philosophy equally suspect for being bereft of remedies for the moral and political challenges posed by such biased and pretextual exclusion. Although standard ethical and political theorizing claims as a matter of principle to embrace everyone alike, feminist critiques have shown that their presumptions often exclude devalued kinds of people from significant moral, political and social roles (for example, Putnam 1993 draws attention to Rawls' exclusion of people with serious disabilities from the basic level of formulation of principles of justice). Consequently, feminist philosophers such as Annette Baier (1986, 1987), Eva Kittay (1998), Martha Nussbaum (2001, 2006), and Iris Marion Young (1990a; 1990b) have pioneered the exploration of more inclusive alternative theories (to mention just a few leading feminists whose theories have been influenced by a concern to address the phenomena of disability adequately). They have relocated the search for an adequate center for moral and political philosophy to, for example, the ethics and politics of trust and care, the virtues of dependency, the sustenance of capabilities fundamental to human life, and the establishment of moralized interconnectedness among people who do not occupy similar positions in life. Albeit differing from one another in their approaches to feminist ethical and political theory, all build in concern for achieving adequate philosophical treatment to address problematic kinds of interactions between people with disabilities and the nondisabled, or to illuminate ways of framing distributive policies that are equal to the situations of both nondisabled and disabled individuals. (For another explicitly feminist example of the former, see Mahowald in Silvers, Wasserman and Mahowald 1998 and for a feminism compatible example of the latter, see Becker 2012.)  