 Often but not always, feminist epistemologists go beyond pointing out what they regard as androcentric bias and reject the value-free ideal altogether—with an eye on the social and moral responsibility of scientific inquiry. They try to show that a value-laden science can also meet important criteria for being epistemically reliable and objective (e.g., Anderson 2004; Kourany 2010). A classical representative of such efforts is Longino’s (1990) contextual empiricism. She reinforces Popper’s insistence that “the objectivity of scientific statements lies in the fact that they can be inter-subjectively tested” (1934 [2002]: 22), but unlike Popper, she conceives scientific knowledge essentially as a social product. Thus, our conception of scientific objectivity must directly engage with the social process that generates knowledge. Longino assigns a crucial function to social systems of criticism in securing the epistemic success of science. Specifically, she develops an epistemology which regards a method of inquiry as “objective to the degree that it permits transformative criticism” (Longino 1990: 76). For an epistemic community to achieve transformative criticism, there must be: