 Speaking very generally, the project of feminist metaphysics asks: Have metaphysical claims about what there is, and what it is like, supported sexism, and if so, how? Are there particular metaphysical assumptions or patterns of inference that feminists should challenge (or endorse)? Replies to these questions have offered critiques and reconstructions of concepts for thinking about, e.g., the self (Meyers 1997, 2004a; Willett, Anderson, &amp; Meyers 2016), sex and sexuality (Butler 1987, 1990, 1993; Fausto-Sterling 2000), mind and body (Bordo 1987, 1993; Young 1990; Scheman 1993; Gatens 1996; Wendell 1996; Schiebinger 2000), nature (Lloyd 1984; Haraway1991; Butler 1993; Warren 1997), essence (Witt 1993, 1995, 2011b,c; Schor &amp; Weed 1994; Stoljar 1995), identity (Spelman 1988; Lugones 1994; Young 1994; Frye 1996; Lindemann Nelson 2001; Alcoff 2006; Warnke 2008; Heinämaa 2011; Lindemann 2014), and objectification (Papadaki 2015). Feminists have also questioned whether metaphysics is a legitimate form of inquiry at all, raising epistemological questions about, e.g., foundationalist assumptions implicit in metaphysical inquiry (Irigaray 1985; Flax 1986; Fraser &amp; Nicholson 1990; Haslanger 2000a). We will focus here on the former set of issues, mentioning methodological and epistemological questions only in passing.