In the Preface to my book, Ecofeminist Philosophy: A Western Perspective on What It Is and Why It Matters,1 I describe as both "exciting and taxing" the process of writing the book over more than one decade (Warren, x). It was exciting because I was contributing to the still nascent field of ecofeminist philosophy; it was taxing because I often found it difficult to know what I wanted to say about ecofeminism as a philosophical position. The book that emerged is my attempt to say, in my own voice and in a language and style amenable to a reflective lay audience, what I understand ecofeminist philosophy to be and why I think it matters. Ecofeminist Philosophy is premised on the conviction that ecofeminist philosophy has liberating potential to generate insights and recommendations for any theory, practice, or policy that is feminist, ecofeminist, or environmental. The version of ecofeminist philosophy I defend focuses on a variety of contingent interconnections historical, empirical, socioeconomic, conceptual, linguistic, symbolic and literary, spiritual and religious, epistemological, metaphysical, political, ethical, and theoretical among the dominations of women, other subordinated humans, nonhuman animals, and nature. It locates the commonalities of mutually reinforcing "isms of domination" (e.g., sexism, racism, classism, heterosexism, ageism, co-