 Feminist pragmatists have also built on John Dewey’s concept of experience as philosophical support for a position that holds together the subject and object in a nondualistic epistemology. Yet, as postcolonial feminists have pointed out, experience in itself is conditioned by one’s cultural background. Ofelia Schutte (2000) notes that “the nature of knowledge is not culture-free but is determined by the methodologies and data legitimated by dominant cultures” (2000: 40). Feminist-pragmatist Celia T. Bardwell-Jones (2008) draws on Josiah Royce’s theory of interpretation to address the problem of translation “at the borders of conflicting experience…where differences are translated instead of assimilated” (2008: 22). Such epistemological translation work is essential for feminists and pragmatists, given that in both fields theory is inherently about changing the world. Jane Addams embodied this intersection of pragmatism and feminism in her efforts to interpret across class and cultural boundaries; through this interpretative and activist work she sought to reconstruct the social order and increase justice for women and the underprivileged. Addams’ understanding of the relationship between action and truth contributed to her choice of a career in the public world. For her, a motivation to understand truth would compel her to seek it out in the world of action. As a public philosopher, reformer, and activist embedded in her community, Addams was called to act under inherently messy, dynamic, and ambiguous situations (see Fischer 2005, 2011, 2013 and Lake 2014, 2015). This interpretive activism opened opportunities for reconstruction, redefining relations between the public and the expert, students and the instructor, the governed and the governors.