 A second way of engaging black life and social death philosophically crystallizes in the various organizational forms and anti-organizational tendencies that constitute the Black Lives Matter movement. This is of course not an academic enterprise, but it grows from many of the same roots, intellectually and ethically, as much of the work under consideration here. The driving forces behind the movement—people like Alicia Garza, Patrice Cullors-Khan, and Opal Tometi, the authors of the phrase-cum-social media archiving tool that gives the movement its name—take up expressly philosophical questions about, for example, the requirements of justice, the role of the state (and the legitimacy of state violence), the workings of power, and the meaning of the human. What’s more, they often do so in ways informed by figures like Fanon, Audre Lorde, Steve Biko, and Cedric Robinson. This is philosophy in action: it is “about finding, articulating, and promoting answers to philosophical questions” as well as about “modeling a kind of philosophical responsiveness to the conditions of human striving”—call this a robustly engaged version of the art of living well (Taylor 2019,  297).[15]