 Fricker’s solution to epistemic injustice looks to a sort of virtuous listening that can undo prejudiced judgments of credibility. Feminists in the continental tradition appreciate her work but try to go beyond dyadic instances of epistemic injustice. Allen (2017) makes three recommendations. First, we can look at what Jose Medina “complex histories and chains of social interactions that go beyond particular pairs and clusters of subjects” (Medina 2013, 60). Second, we can look at Foucault’s account of power/knowledge regimes for a robust account of collective hermeneutical resources and the exclusions they enforce as well of the institutional mechanisms that determine what is and is not to count as knowledge and who is and who is not to count as a knower. Finally, we can look at Foucault’s development of genealogy as a form of critique that allows for the disruption of epistemic hierarchies that may be inherited but that are nonetheless contingent. 