 The philosophy of liberation has been subject to varied criticisms. There is a rich tradition of disagreements internal to the movement (Cerutti-Guldberg 1983), and even those sympathetic with aspects of it have charged that its proponents have failed to adequately accommodate concerns about gender and sexuality (Schutte 1993), that it is insufficiently attentive to the way identity categories work (Alcoff 2000), and that despite its condemnation of Eurocentrism, it too is Eurocentric (Vargas 2005).