 In fact, Addams, Dewey, and Follett all critiqued the ideal of liberal individualism which positions individuals as autonomous beings in competition with each other for their freedoms. Instead pragmatist feminists focus on living in a reciprocal and interdependent social environment, believing this holds the promise of civilization, cooperation, and coexistence; they work to build communities that foster these joint associations. By prioritizing community, pragmatist-feminists encourage us to rethink what it means to live in a democracy (Green 1999), to provide a feminist communitarian philosophy (Whipps 2004), or to re-conceive alternative ways of structuring societies (Boggs and Kurashigo 2012). Early pragmatist writers join with contemporary feminists in a critique of the hierarchical systems of power that limit diverse perspectives. Several contemporary pragmatist-feminists have built upon these foundations to develop pragmatist-feminist political philosophies, including Judith Greene in Deep Democracy: Community, Diversity, Transformation (1990), Beth Singer in Pragmatism, Rights and Democracy (1999), and Erin McKenna in The Task of Utopia (2001). These feminist pragmatists imagine a participatory democracy in which all members of the society are involved in creating the community. Yet many contemporary feminists criticize recent communitarian philosophies as potentially harmful to feminist issues; they argue the call for a “return” to community values means a return to values that restrict gender roles or limit diversity. With this critique in mind, Addams can be seen as a basis for a feminist progressive communitarianism that critiques isolated individualism and understands personal identity as necessarily embedded in social and political community. While pragmatists and feminists share the concern for relational community and pluralistic thinking, they differ in how they construct the Other. Pragmatists, Seigfried says, 