 The expansion of the canon of “classical” American philosophy to include more than white men opens up new possibilities for feminist intersections of continental and pragmatist philosophy. Cynthia Willett’s The Soul of Justice: Social Bonds and Racial Hubris (2001) is a good example of one such possibility. In this book, Willett critically intersects G.W.F. Hegel and Luce Irigaray (among others) with the “visionary pragmatism” (2001, 175) of African-American thinkers such as Toni Morrison and Patricia Hill Collins to present an account of freedom based in social bonds. Rejecting modernity’s and psychoanalysis’s account of separation as crucial to the formation of subjectivity, Willet draws on accounts of slavery to show how the destruction of erotic connections through the violence of separation results in social death. With this account, Willett suggests how an expanded understanding of American pragmatism that includes black women can combine with continental philosophy to produce a feminist and anti-racist liberatory theory that appreciates the constitutive role that desire plays in social relationships. In recent years, additionally, Collins (2012; 2019) herself has written on the value of an explicit dialogue between intersectionality theory founded by women of color and classical pragmatist conceptions of community, writing that “each discourse speaks to gaps in the other” (2012, 444). Collins specifically argues that pragmatism offers intersectionality a means of forming a robust conceptualization of the relation between individuals and broader social structures, as well as a potential site of political action, whereas intersectionality offers pragmatists a framework for conceptualizing actually existing power relations, an explicit analytic of which pragmatism has historically lacked. The insights that emerge from this dialogue are of crucial significance to the anti-oppressive project: “to grow, intersectionality must become an intellectual leader. It is compelled to build something anew, drawing from knowledge projects such as Black feminist thought and American pragmatism without defining itself in opposition to them…commit[ting] to an open-ended process of creative social action, incorporating the ideas and actions of these and other knowledge projects into its own praxis” (2019, 188). 