 What reasons were given for supposing that philosophy of language is ill suited to achieving feminist ends? There were a variety of reasons (Hintikka and Hintikka 1983; Hornsby 2000; Nye 1996, 1998), but one common thread involves the idea that philosophy of language is excessively individualistic. Criticism of individualism in philosophy is widespread in many areas of feminism. Exactly what ‘individualism’ comes to varies depending upon the area of philosophy under discussion, and depending also on the concerns of the particular critic. (For more on what feminists mean by ‘individualism’, see Antony 1995.) Because of this, we will not attempt a general definition of ‘individualism’, as used by those raising these concerns. However, we will sketch what seems to be at issue in concerns over philosophy of language. Some claim that philosophy of language focuses excessively on the states of mind of individual speakers—in particular on their intentions (Hornsby 2000). Jennifer Hornsby’s central example of this tendency is the work of H. P. Grice, which does indeed analyse speaker meaning in terms of speaker intentions. (Although it is worth noting that that Grice’s analysis of sentence meaning incorporates social elements, and that both speaker and audience are essential to his notion of conversational implicature. For more on this, see Saul 2002.) Others suggest that semantics assigns too important a role to the notion of reference to discrete individuals (Hintikka and Hintikka 1983). Their focus is on Alfred Tarski’s truth definitions (Tarski 1956; see also entry on  Tarski’s truth definitions)  and Richard Montague’s work (Thomason 1974).