 According to this account, an individual will fall under the extension of ‘woman’ in a certain context when she is sufficiently similar to those who are biologically female, given the standards of similarity that are relevant in such context, where these standards can vary from context to context. Saul argues that at first sight, this view seems to give the right results, since it would classify trans women as women in most contexts where, say, self-identifying as a woman is what is deemed relevant, but on further reflection, she argues, the view can give unwanted results. For example, in a conservative community where most speakers take for granted that trans women should not be allowed to use women’s toilets, their usage of ‘woman’ would be such that trans women would not fall under the term, since the relevant criterion of similarity in that context that those conservative speakers have in mind seems to be something like having certain chromosomes or certain anatomical features, which some trans women lack. In response to this worry, E. Diaz-Leon (2016) has argued that we can understand the contextualist view in a way that avoids this objection. In particular, she argues, we can understand the relevant standards of similarity at work in each context as those criteria that are the most politically useful, given the aims and purposes that are morally salient in that context. For example, in the context of a conservative community where trans women are not allowed to use women’s toilets, there are moral reasons for focusing on criteria such as self-identifying as a woman, rather than having certain biological features, and this is what makes this criterion the relevant one in that context, and hence what fixes the extension of ‘woman’ in that context, as required.