 Henry characterizes this as a “categoric form of self-blindness … a classic case of false consciousness” (2005: 90). But Henry claims a further, ethically propitious form of second sight is possible—what he calls “potentiated second sight”. This is a “very special access and insight into the dehumanizing ‘will to power’ of the European imperial subject”. This “potentiating” of second sight can occur, according to Henry, when an Africana subject is able to uproot the “blackface” stereotype from his/her consciousness and reconceive him/herself as “an African” by operating “within the creative codes of African discourses and symbols” (2005: 91). Henry cites the Rastafarians as an example of this route to potentiated second sight. An alternate route to potentiated second sight is through an individually acquired independent standpoint on the world of the agents of white supremacy, and here Henry cites Du Bois himself as an exemplar.