 Lorde calls feminists to enact a humble and frank confrontation with their own embodied lives and senses of self in the context of each person’s differential implication in racist, sexist, heterosexist, classist and ableist power. Rather than imagining that one puts on one’s thinking hat and reflects “as a theorist” and then take it off and acts “as a regular person”, Continental feminisms suggest that the subject who theorizes is themself always an embodied subject: Kris Sealey reminds us that “Continental methods oftentimes refract differently across race and gender axes” and that for this reason, Continental feminists ought “to be intentional about the relationship they occupy, quite simultaneously, to racial and gender liberation” (Sealey 2017: 166). As this entry has shown, the diversity of Continental feminist thought has been developed through the thoughtful negotiation of many different struggles. For the imagined community of Continental feminism to continue to grow and support these projects, space must continually be made for new practitioners. Since, as we put above, Continental feminism is less concerned with changing a woman’s place in a symbolic or social system, and more on upending that system itself, members of this academic community must continue to do the work that will make it possible to learn from each other. Only in this way Continental feminism can be opened up fully to its interdisciplinary potential.