 When Linda Martín Alcoff addressed the Eastern American Philosophical Association in 2012, she reflected on the tension and issues within disciplinary philosophy and urged philosophers to “apply our diagnostic impulses to ourselves” (Alcoff 2013: 43). A necessary aspect of such praxis for Continental feminists in light of the genealogies considered here is exemplified by Audre Lorde who, speaking on the “Personal is Political Panel” at the Second Sex Conference in 1979, stated