movement of the SlutWalk. These are a few words among many, and by using linguistics to empower the movement the abrasiveness is being removed from these words, thus ensuring these labels are no longer pejorative. This redefining developed, in part, as a response to the ideological backlash against radical varieties of second-wave feminism. Redefining terms were also influenced from the negative stereotypes generated during the second wave of feminism, such as "ugly feminist" or the "anti-sex feminist". In one sense, the successes of second-wave feminism made it possible to reclaim aspects of femininity that were seen as disempowering, like make-up or stilettos. Philosophy Philosophically, lipstick feminism proposes that a woman can be empowered – psychologically, socially, politically – by the wearing of cosmetic make up, sensually-appealing clothes, and the embrace of sexual allure for her own self-image as a confidently sexual being. The rhetoric of choice and empowerment is used to validate such overt sexual practices, because they no longer represent coerced acquiescence to societally established gender roles, such as "the good girl," "the decent woman," "the abnegated mother," or "the virtuous sister" et aliæ. Other feminists object that the so-called empowerment of lipstick feminism is a philosophic contradiction wherein a woman chooses to sexually objectify herself, and so ceases to be her own woman, in control neither of her self nor of her person. Feminist scholars have often discussed whether or not the decision to perform traditional gendered actions, such as shaving your legs and wearing short skirts can be considered an act of empowerment. Feminist scholars like Fionnghuala Sweeney and Kathy Davis argue that there is a freedom that can come from understanding and embracing gender norms of sexuality as a means of freeing yourself from the stereotypes of women in society. Lipstick feminism counter-proposes that the practice of sexual allure is a form of social power in the interpersonal relations between a man and a woman, which may occur in the realms of cultural, social, and gender equality. Scholars have pointed out the contradictions between feminist viewpoints and traditional gender roles. Scholar Kathy Davis wrote, "feminist scholars need to ground their normative, theoretical critique of passion in a grounded analysis of what the experience of passion feels like and what it means to those who have it, but it also suggests contradictions between feminist theory and embodied experience are a useful starting point for reflecting critically on