 In other essays Scheman argues that the philosophical “we”—the subject who has philosophical problems—is a normative subject, one that bears the markings of various kinds of privilege. Her examples of normative subjects are the ideally rational scientist or the citizen of a liberal state (1993: 7). In this way she shifts her argument away from the experiences and developmental differences between actual men and women (or between white people/people of color, or other actual differences of privilege/marginality) in order to focus on the connection between privilege and normativity. If one were to take a Freudian-tinted view that philosophical problems are “intellectual sublimations of the neuroses of privilege”, then their resolution would come, à la Wittgenstein, through changes in our forms of life (1993:  8).[9]