 Seyla Benhabib (1995), Amy Allen (2008) and Allison Weir (2013) also question equations between identity, law and power. Benhabib distinguishes between a stronger and a weaker version of the claim that identities such as women and gay people are constructions of power (1995, 20). The stronger version insists that subjects are entirely the effects of power, particularly of a compulsory heterosexuality, and that as effects they can only accept their mode of being a subject or try to subvert it from within. A weaker version of the claim, however, would simply emphasize that infants are born into a world of existing gendered relations, hierarchies and distributions of power and are acculturated into this world by parents, teachers and the like. To say that infants are born into prevailing structures of power, however, is not to say that they are already entirely constituted by them. Hence, Benhabib claims, there remain capacities for reflection and accountability that are not simply themselves effects of power. While more sympathetic to Foucault and Butler, Allen uses Jessica Benjamin’s (1988) account of recognition to make a similar point. There may be “no outside to power, in the sense that there is no possible human social world from which power has been completely eliminated.” Nevertheless, we need not deny “moments of mutual recognition…within ongoing, dynamically unfolding, social relationships” that can provide for both the constitution of autonomous selves and a reference point for social and political critique (2008, 91). Weir likewise stresses relations of recognition, as well as of “identification, of flourishing, of meaning, of love, of different kinds of power, including empowerment and solidarity” (2013, 91). Again, resistance to domination is not just a matter of resignifying within oppressive structures. Rather it is a matter of transforming women. Indeed, she asks “What have we been doing in our women’s studies programs, associations of feminist philosophers and academics, feminist movements, lesbian communities, women’s cooperative, and culture building and other alternative communities if we haven’t been …producing women as something other than subjected?” (2013, 94). 