  The other large group of contemporary feminist philosophers that Dietz (2003) describes disagrees entirely with the idea that there is or needs to be a single and universal category of “woman.” Dietz refers to this group as diversity feminism, which began with what we described earlier: women of color and others pointing out that the presuppositions of mainstream feminism were based on their very particular race and class.  In the 1980s and 1990s philosophy along with the rest of Western culture started grappling with demands for multicultural perspectives. Shortly thereafter postcolonial theory raised the need to become aware of multiple global perspectives. As Sharon Krause describes it, “this development involved the ‘world diversification’ of feminism to a more global, comparative, and differentiated body of work” (Krause 2011, 106). This diversification, Krause notes, is also due to new literature on intersectionality, that is, the ways in which the intersections of our multiple identities (race, gender, orientation, ethnicity, etc.) all need to be attended to in talking about political change (Krause 2011, 107). Intersectionality also links up with discussions of “hybridity” in postcolonial literature, of religion and globalization, and of the experiences of LGBTQ people. “The result is an explosion of knowledge about the lived experience of differently placed and multiply-positioned women” (Krause 2011, 107).