  How does it do this? There are six ways feminist animal ethics has made distinct contributions to traditional, non-feminist positions in animal ethics: (1) it emphasizes that canonical Western philosophy's view of humans as rational agents, who are separate from and superior to nature, fails to acknowledge that humans are also animals—even if rational animals—and, as such, are a part of nature; (2) it makes visible the interconnections among violence against women, violence against nature, and pornography (see Adams 1990, 2004; Carol Adams and Josephine Donovan 1995; Susan Griffin 1981; Pattrice Jones 2011); (3) it demonstrates the role played by language in creating, maintaining, and perpetuating the interconnected exploitations of women and animals (See Section 3.3); (4) it shows how bedrock dualisms in canonical philosophy—such as culture versus nature and mind versus body—have historically not been gender-neutral; they have associated males/men with superior culture and mind, and both females/women and animals with inferior nature and body (Gruen and Kari Weil 2011); (5) it locates the exploitation of women and animals in mutually reinforcing systems and practices of unjustified domination, particularly sexism and speciesism (or, the prejudicial discrimination against other beings based on their membership in (allegedly) inferior nonhuman species) (Gaard 2011); and (6) it raises the issue whether the absence of a gendered perspective in traditional animal ethics makes those positions on the mistreatment of nonhuman animals incomplete or inadequate (see Adams 1994; Adams and Donovan 1995; Gaard 1993; Gruen 1996; Slicer 1991).