Todas mujeres pero diferentes

considered herself as a feminist of equality in the difference, the author reviews the core arguments to promote a ？half-breed？ feminism (as put by gloria anzaldúa) which from the ？probably woman subject？ (amorós, 1997) be opened up to the differences of class, sexual trend, race, age, occupation, etc. these differences must be assumed not forgetting the basic fact common to all of us, useful to win before the patriarchate, that is, the fact of being women; whether the condition of being common is put aside then occurs that the demanding struggle splits and the successes gained up to the present become endangered. on the other hand, the cost to be paid off when closing the acceptances to differences has been the escape of women not identified only as ？woman subject？ for whom the groups of women have legislated, just as if women were all identical. the philosophical orientation of the author embraces the ideas of feminist philosophers celia amorós and amelia valcarcel, as well as the ones of chantal mouffe -who offers to the activism a proposal based on equivalences in chains of diverse identifications, made between women and other collective sets- and also the approach made by maría luisa femenías, who establishes from the gender philosophy (she doesn't says philosophical feminism, as amorós and valcarcel do) a militancy of ？we, latin american women？, we ？others among the others？ of the hegemonic other