 In another attempt to rescue women, Linda Martín Alcoff (2005) appeals to Maurice Merleau-Ponty and Hans-Georg Gadamer to anchor women’s identity in embodiment. Bodies and bodily experiences differ for men and women. These differences can stem from cultural practices that promote different ways of moving, siting, standing, running, speaking, and throwing a ball, for instance. Moreover, because of differences in physical strength, men and women also approach the same task differently, using different parts of their bodies to do the same things. Finally, in distinction from men, women’s bodily experiences include the “experience of breasts, menses, lactation and pregnancy” (Alcoff 2005, 106). For Alcoff, these differences lead to differences in women’s orientations or what, following Gadamer, she calls horizons on themselves and their world. Alcoff does not deny that these horizons vary according to the traditions and cultures to which various women belong; nor does she deny that horizons also vary according to intersections with other factors, such as race and class. At the same time, she argues, “The possibility of pregnancy, childbirth, nursing, and in many societies, rape are parts of females’ horizons … and they exist there because of the ways we are embodied” (2005, 176). Yet, Stephanie Julia Kapusta (2016) questions Alcoff’s emphasis on biological differences and pregnancy given the way in which it can marginalize and inflict psychological, moral, or political harms on certain individuals, including trans people. Georgia Warnke (2007) proposes a different hermeneutic approach. Identities, she claims, are interpretations of, or ways of understanding, who we and others are. As such they necessarily comply with the conditions of understanding: they are culturally and historically situated, motivated by particular concerns and interests and inevitably partial. We can thus understand people as women in particular contexts without requiring their identities or commonalities to extend beyond them. Lauren Barthold (2016) takes up both Alcoff’s and Warnke’s accounts to conceive of women’s identity in Gadamerian terms as a dialogic one. 