 There is reason to think, too, that the dominated sometimes have complaints specifically about the character of the powerful. This issue has been revisited in the work of Christopher Lebron (2013) and Melvin Rogers (forthcoming). Rogers especially insists that theories of domination influenced by neorepublicanism overplay the irrelevance of character to dominating power. His recent work on black American republicans like Martin Delany (1852 [1968]), Hosea Easton (1837 [1999]), Maria W. Stewart (1987), David Walker (1829 [2003]), reveals a contrasting emphasis on the “comportment” of white Americans. Opposing race-based systems of domination requires not just “freedom from the arbitrary power” of white Americans, but a “transformation of the system of cultural value in which blacks occupy a lower position of worth” (Rogers, forthcoming). This transformation requires not only the external checks on domination achievable by legal reforms, but a transformation in the hearts of white Americans. Rogers argues that neorepublican theories of domination are formed by resistance to political slavery, where the essential humanity of the slave is not in question; unlike chattel slavery, which was built on and maintained by an ideological commitment to white supremacy and black inferiority. Legal reforms may be sufficient to counter political slavery: they represent a turn of the legal order toward closer alignment with the already acknowledged value of the enslaved. However, legal reforms alone, while necessary, are not enough when this value is systematically denied.