 Hermeneutical injustice arises in the context of unequal relationships in which the subordinated party lacks the concept or concepts needed to make sense of their experience (and thereby to challenge their subordination). Fricker uses the example of a woman who suffered sexual harassment at the time before feminists had developed that concept, and so had no adequate word to describe what she was experiencing. Hermeneutical injustice matters most when it is systematic, brought about by power inequalities that leave certain groups ‘hermeneutically marginalised’. However she treats epistemic justice as a virtue that individual hearers can develop, in contrast to recognition theorists like Fraser and Honneth for whom achieving recognitional justice requires collective action to change social and cultural norms on the part of misrecognized groups.