 Shelley Tremain (2017) finds a problem with Fricker’s distinction between hermeneutical gaps due to diseases not yet diagnosed and hermeneutical gaps that reflect hermeneutical injustice. While Fricker wants to see the former as a case of mere bad luck, Tremain points to the lack of hermeneutical resources many disabled people suffer because of social, cultural and political norms that are as inadequate and misleading as those distorting attempts to articulate the experience of sexual harassment. As she writes, “Until the relatively recent formation and rise of ‘the mad pride movement’ and related social movements, the hermeneutical resources that such disabled people required in order to collectively understand the political character of their situation were unavailable to them” (178). 