 Complementing this line of argument, a number of feminists argue that the very ideal of an independent, rational self has invidious social consequences. To realize this ideal, it is necessary to repress inner conflict and to police the rigid boundaries of a purified self. Alien desires and impulses are consigned to the unconscious, but this unconscious material inevitably intrudes upon conscious life and influences people’s attitudes and desires. In particular, the feared and despised Other within is projected onto “other” social groups, and hatred and contempt are redirected at these imagined enemies (Kristeva 1988 [1991]; McAfee 2019; Scheman 1993). Misogyny and other forms of bigotry are thus borne of the demand that the self be decisive, invulnerable, and unitary together with the impossibility of meeting this demand. Worse still, these irrational hatreds cannot be cured unless this demand for self-mastery is repudiated, but to repudiate it is to be resigned to a degraded, feminized self whose concerns are not taken seriously. Indeed, all-too-often women’s protests are dismissed as those of a hysteric or killjoy (Ahmed 2017). Far from functioning as the guarantor of moral probity, the fictive Kantian self is the condition for the possibility of intractable animosity and injustice.