 Many radical feminists maintain that women’s work is part of a separate patriarchal mode of reproduction that underlies all economic systems of production and in which men exploit women’s reproductive labor (Delphy 1984; O’Brien 1981; Leghorn and Parker 1981; Rich 1980; Mies 1986). Smith (1974), O’Brien (1981), Hartsock (1983 a,b), Haraway (1985) and Harding (1986) pioneered in combining this radical feminist assumption with a perspectival Marxist theory of knowledge to argue that one’s relation to the work of production and reproduction gave each gender and each social class a different way of knowing the social totality. Women’s work, they argued, ties them to nature and human needs in a different way than men’s work does, which creates the possibility of a less alienated and more comprehensive understanding of the workings of the social totality. Patricia Hill Collins argues further that the racial division of labor, institutional racism and different family structures put African American women in yet a different epistemic relation to society than white and other women (2000). Writing in a post-modernist re-articulation of this feminist standpoint theory, Donna Haraway argues that the breakdown of the nature/culture distinction because of scientific technology and its alteration of the human body makes us into “cyborgs”. Hence our perspectives are so intersectional that they cannot be unified simply by a common relation to work. What is required for a feminist politics is not a situated identity politics, whether of gender and/or race and/or class, but an affinity politics based on alliances and coalitions that combine epistemic perspectives (Haraway 1985).