 Sylvia Walby deals with this ambiguity of economic class as applying to women as unpaid houseworkers by claiming against Delphy (1984) that the relevant economic sex classes are those who are housewives vs. those who are husbands benefiting from such work, not those of all women and men, whether or not they do or receive housework services (Walby 1990). Ferguson, however, sides with Delphy in putting all women into “sex class”, since all women, since trained into the gender roles of patriarchal wife and motherhood, are potentially those whose unpaid housework can be so exploited. But seeing herself as a member of a fourth class category, “sex class,” and hence, in a patriarchal capitalist system, seeing herself exploited as a woman worker in her wage work and unpaid second shift housework,  [4]  is thus not a given but an achieved social identity. Such an identity is usually formed through political organizing and coalitions with other women at her place of employment, in her home and her community. In this sense the concept of sex class is exactly analogous to the concept of a feminist epistemological standpoint: not a given identity or perspective, but one that is achievable under the right conditions.