 Thus, Gooding-Williams presents double-consciousness as a “false self-consciousness” arising through second sight exercised in conditions of a racially prejudiced dominant culture. This false consciousness can make way for a “true self-consciousness” only when those conditions have been transformed and whites no longer perceive blacks as “contemptible” or “inferior” (for only then will the Negro’s “second sight” reflect a perception of himself undistorted by prejudice). This eventuality, neither inevitable nor unattainable, is consequently a prime object of the Du Boisian political project. That project’s broader object—indeed, the goal of the history of African-American striving—is for African-Americans to be recognized as “co-workers in the kingdom of culture”. Gooding-Williams concludes that the overcoming of double-consciousness is a necessary and sufficient condition for the achievement of reciprocal recognition and full equality, since the struggle for full equality grounded in reciprocal recognition cannot be won without eradicating the basis for double-consciousness.