  The problem is that feminist criticism of knowledge claims that reinforce injustice extends to claims of moral knowledge. Some examples may help to clarify this point. Some libertarians have taken it to be self-evident that each of us owns his or her own body and whatever is produced through its labor, provided that the goods used in the labor are freely and justly acquired so that their acquisition does not leave others worst off than they were prior to the acquisition (Nozick 1974).  This premise is a basic building block for some moral and political theories of justice. Okin (1989) argues, however, that the premise leads to absurdity when one takes into account the power of women to produce humans through their physical labor, using sperm that they may freely and justly acquire through purchase without leaving anyone worst off than before. An absurd consequence of the theory would be that women own their children as property whom they can dispose of at will.  Not only is this result morally absurd, but there is the further consequence that mothers being the products of mothers both do and do not own themselves. She argues that an inconsistency can also be produced for Rawls’ theory of justice, since it is so structured that justice does not apply within families yet at the same time the theory requires it to apply there in order for justice as fairness to be feasible (Okin 1989). In both cases Susan Moller Okin, a feminist moral and political philosopher, has criticized the foundations of a theory of justice by arguing that its basic premises are gender-biased in ways that reinforce the subordination of women to men. In one case, gender-bias occurs by failing to count reproductive labor as genuine labor, in the other by failing to recognize how injustice within the family is a major force in creating and maintaining the subordination of women to men in the public domain. (For discussion of related problems that arise from the quest for impartial moral knowledge when it ignores human embodiment, see Walker 1998, Bach 2012, and Babbitt 2014.)