 Virtue ethics provides wider opportunities for feminist ethics to attend to virtues such as integrity and courage in oppressive contexts that the ethic of care tends not to prioritize (Davion 1993; Sander-Staudt 2006). Resistance itself may be a “burdened virtue,” which is Lisa Tessman’s term for virtues that allow moral agents, even ones damaged by oppression, to endure and resist oppression, permitting a form of nobility that falls short of eudaimonia (Tessman 2005). Tessman argues that when agents live under conditions of systemic injustice, their opportunities to flourish are blocked and their pursuits may even be hopeless. She suggests that “the burdened virtues include all those traits that make a contribution to human flourishing—if they succeed in doing so at all—only because they enable survival of or resistance to oppression …, while in other ways they detract from their bearer's well-being, in some cases so deeply that their bearer may be said to lead a wretched life” (Tessman 2005, 95). Feminist ethicists have explored virtues that permit the sort of “conditioned flourishing” that Tessman describes (2009, 14), extending discussion of the virtues to specific applications in nonideal circumstances in which vulnerability is fundamental to the nature of a moral agent (Nussbaum 1986; Card 1996; Walker 2003). For example, feminists have argued for distinctive virtues in contexts such as whistleblowing and organizational resistance (DesAutels 2009), healthcare (Tong 1998), and ecological activism (Cuomo 1998).