 Inspired by this work, new existential categories were developed by Lewis Gordon (1995a, 1997), Paget Henry (2000), Robert Birt (1997), Jonathan Judaken (2008), Gertrude James Gonzalez (1997) and others to provide more precise accounts of Black existence in anti-black worlds. For example, there is both invisibility and hyper-visibility: the invisibility of black pain and suffering, now documented in medical research, against the hyper-visibility of black bodies in spaces assumed to be rightfully dominated by whites, which include higher education, government, and institutional leadership of all sorts, now documented by sociologists and social psychologists (Gallagher 1994; Gordon 1995a; Williams 1997). Gordon developed an account of the invisibility of black subjectivity, in which black people become mirrors or empty hulls, mere projections of white needs and desires. White affection for black people is similar to their affection for their pets, he argued, based on the fact that pets do not judge their masters. Black people who go against these expectations to assert their subjectivity and capacity to judge are subject to violence and erasure. Gordon used a phenomenological approach not only to reveal white supremacist attitudes, but also to analyze various black responses to anti-black racism, such as the use of the n-word as a means to deflate its power and divert its original meaning.