 This especially true in the case of habits of white privilege, given their increasingly unconscious operations. Developing a pragmatized notion of the unconscious—one that is sympathetic to de Lauretis’s work on Peirce and Freud—Sullivan explains the unconscious as formed through transaction with its various social, political, material and other environments (2006, 47). Drawing on the psychoanalytic theory of Jean Laplanche, Sullivan also modifies the pragmatist concept of habit to account for the ways that habits of whiteness “often are deviously obstructionist, actively blocking the self’s attempts to transform itself for the better” (2006, 44). Racist habits of whiteness can be changed, but only indirectly, through changes to the environments that help constitute those habits. As Sullivan (2006, 10) argues, “relocating out of geographical, literary, political, and other environments that encourage the white solipsism of living as if only white people existed or mattered can be a powerful way of disrupting and transforming unconscious habits of white privilege.” And yet even here a word of warning is in order, according to Sullivan. Habits of white privilege can and often continue to operate in the midst of the best intentions to undermine them through control of one’s environments. Since habits of white privilege tend to be characterized by “ontological expansiveness,” in which white people treat all spaces as rightfully inhabited by them, attempts to master one’s environment in the name of anti-racist struggle simultaneously can be a reinforcement of that privilege (2006, 144). Sullivan thus cautions that although struggles to eliminate white privilege must continue, habits of racial privilege will not quickly or easily be eliminated.