A further strand in feminist thought about work arises from Hochschild’s scholarship (2012) on emotional labor. Some work involves intensive monitoring or management of one’s own emotions in order to engage or manipulate the emotions of others. Although Hochschild offers examples of such emotional labor undertaken both by women and men, some professions in which women predominate are saturated with emotional labor. Hochschild notes that female flight attendants, for instance, are subject to a wide array of emotional expectations vis-à-vis air travellers (smiling, friendly banter, interest in travellers’ destinations or professions, etc.). Scholars have highlighted a number of ethically salient features of emotional labor (see Barry, Olekalns, and Rees 2019 for a useful overview), but the phenomenon has been subject to little systematic philosophical analysis. Hochschild primarily emphasizes the detrimental effects of emotional labor on workers themselves, arguing that it can estrange workers from their own emotions and lead to struggles to identify or express authentic emotion both within and outside the workplace. Furthermore, when emotional labor results in employees’ “surface acting,” that is, displaying emotions at odds with their own internal feelings, employees’ health suffers. Other ethical concerns are more interpersonal — for example, that emotional labor is deceptive or lacks integrity. Barry, Olekalns, and Rees (2019) offer a useful starting point by noting that emotional labor raises the prospect of conflicts between workers’ rights and the rights of their employers, between workers’ rights and workers’ duties, and between employer rights and employer duties.