 Sprague notes that qualitative methods are often thought to be better suited to challenge inequalities that are apparent from “the downside of the social hierarchies”—that is, from the lives of those who are the subjects of research (Sprague 2016: 140). Doing science as a feminist means paying attention to the way that gender structures the differential distribution of power in society and consequently access to the means of production of knowledge. We see evidence of this in the invisibility of those who are marginalized, the silencing of their voices, and the failure to acknowledge them as trustworthy epistemic agents—all of which are varieties of epistemic injustice (see  feminist social epistemology,  also Fricker 2007; Dotson 2011; Medina 2013). While the feminist commitments that Sprague details are consistent with the idea that feminist researchers are not confined to any specific methods, to start from the lives of women when those lives are not among those who are producing knowledge or being listened to in the production of knowledge means that researchers should be thinking about the extent to which their methods will allow lived experience to be recognized as evidence. Consequently, feminist methodology calls for methods to be chosen consciously—that is, with awareness of their strengths and weakness in relation to the lives of those researched and researcher’s feminist commitments and goals. Feminist methodology is thus self-reflective in the sense that appropriateness of methods should always be considered.