 Several of the critiques surveyed above, then, center on the questions: who is allowed to be a party to the contract, and how are those who are excluded from the contract to be treated? On the normative contractarian view, it is only rational to include all of those who can both benefit and reciprocate benefits to others. Normative contractarianism, then, on the assumption that non-whites and women can both benefit and reciprocate benefits to others, shows the sexual and racial contracts to be fundamentally irrational. Gauthier, in fact, explicitly argued that his contractarianism aids the feminist project of ending exploitative intimate relationships. Contractarian morality disapproves of relationships that are not mutually advantageous without assuming ties of affection. He writes, “sociality … becomes a source of exploitation if it induces persons to acquiesce in institutions and practices that but for their fellow-feelings would be costly to them” (1984, 11). This theme is taken up in some defenses of feminist contractarianism (Hampton 1993). In the debate over contractarianism in feminist thought, there is a concern that contractualists beg the question of intrinsic value, and it is thought, in contrast, that (Hobbesian) contractarianism can underwrite feminist claims about the exploitative nature of caring relationships without the intrinsic value assumption (Sample 2002). Lastly, in the hands of some philosophers social contract theory becomes a device for combating oppression, especially gender oppression, by uncovering adaptive preferences formed under conditions of oppression (Walsh 2015).