 Fleshing out the multiple orderings that create differences in women’s positions should result in a clarification of what is at stake in appeals to “women’s experience”, often taken as a “source” and/or “norm” for feminist thought in an earlier generation of texts. Rather than as a “content” that is representative of a natural realm of women’s consciousness, religious or otherwise, “women’s experience” should be understood as constructed from “converging discourses, their constitution by differential networks, and their production of certain pleasures and subjugations” (Fulkerson, 115) Experience is not the origin of (feminist) philosophy of religion in the sense of offering evidence for its claims, but the very reality that needs to be explained. Similarly, in theorizing the link, for example, between the maleness of divine imagery and the legitimation of male dominance, what needs to be explained is how the maleness of divine imagery gets distributed and interrelated with material realities, and how the discourse itself carries out the oppression of women.