 Kathryn Pyne Addelson (1983), for example, argues that in order to increase the rationality of scientific research, we need to include in our assessments criticism of the social arrangements within the scientific communities. For example, if social relations are such that men disproportionately hold the most significant positions of social and cognitive authority within scientific communities, the direction of research as well as the choice of methods and metaphysical assumptions underlying research may disproportionately reflect men’s experiences and perspectives. Understanding the workings of such social arrangements can help us better assess the overall rationality and quality of scientific research. Feminists have also stressed the particular vulnerabilities of the oppressed that stem from their reliance on experts, when lines of credibility and expertise are woven into an oppressive set of social arrangements (Code 1991, 2006; Sherwin 1992).  Whereas some social epistemologists take the presence of cognitive divisions of labor to offer support for a view of communities as knowers,[10] those feminist social epistemologists who focus on cognitive divisions of labor (as opposed to other dimensions of knowing that might point in the direction of communities as knowers) tend to focus instead on the epistemic role of trust, allowing that individuals can know beyond their personal grasp of the evidence, but insisting on philosophical analysis of the vulnerabilities and negotiations that play out through such dependence on others (Scheman 2001; Code 2006). 