 The general charge that philosophy of language pays little attention to the social world is not one that all feminists would agree with. Indeed, it is a difficult one to sustain in light of the prominence of—to give a few examples—Saul Kripke’s causal theory of reference (1972; see also Section 2 of the entry on  reference),  Hilary Putnam’s arguments for a social element (the division of linguistic labor) in the working of kind terms (1975; see also Section 3 of the entry on  reference),  H.P. Grice’s theory of conversation (1975 [1989]), David Lewis’s work on convention (1969), and J.L. Austin’s speech act theory (1962 [1975]). Nonetheless, one might well suggest that philosophers of language have generally attended only to aspects of the social world that are not of particular interest to feminists. While causal theories of reference undeniably involve social elements, these social elements don’t seem to be of the sort that concern feminists; while Putnam’s division of linguistic labour arguably involves some power relations (experts have a special sort of linguistic power that non-experts lack), the political aspects of these power relations—if any—have been ignored. Andrea Nye criticizes mainstream philosophy of language on roughly these grounds, arguing that work on radical translation has not been sufficiently sensitive to political concerns (for the notion of radical translation, see the section on Meaning and Truth in the entry on  Donald Davidson).