  The social transformation of the 1970s and 1980s reverberated into the field of philosophy. As women increasingly began to establish themselves in the academy, their ideas developed. On the shoulders of symbolic mothers and the politics of the times, Latin American feminist philosophy began to proliferate as a diverse system of thought that took feminist theorizing to be a form of politics. However, the points of departure for analysis varied. Graciela Hierro, student of Yamuni, developed a feminist ethics informed by utilitarianism that explored the intimate relationship between ethics and politics focused on liberation and pleasure. For Hierro, women’s politics is one centered on making claims about the role of women in a society where the condition of womanhood is understood as a variant characteristic of human life (Hierro 1990). Hierro, much like Yamuni and the women that came before her, functioned as a symbolic philosophical mother to many as she heavily influenced a generation of feminist scholars. Eli Bartra, a student of Hierro’s, maintained that feminism is a theoretical current dedicated to uncovering what it means to be a woman. For her, the feminist project is political because feminism is a political philosophy (Bartra 2001: 12). Diana Helena Maffía of Argentina, influenced by Bartra, further maintains that feminism is both a political position and a critical theory that lends itself toward the revision of political ideals (Rietti &amp; Maffía 2005). María Luisa Femenías, also writing from Argentina, maintains a link between feminism and politics but takes Latin American feminism to be characterized by its unique appreciation of the intersections among gender, class, race/ethnicity, and religion as they collectively forged conditions of existence (Femenías 2007). Urania Ungo Montenegro of Panamá defines feminism as a political theory of women that reflects the relationship between women and politics (Ungo Montenegro 2000).