 Critical Philosophy of Race, then, has followed in this critical tradition of considering the varied and subtle forms in which race operates in the development, debate, and assessment of philosophical ideas and arguments. Although many make use of Anglo-American and analytic philosophical approaches, what distinguishes the work in CPR from the general work in philosophy of race is its use of figures and traditions of philosophy in what is sometimes called the “continental” sphere. For example, as will be discussed below, David Theo Goldberg (1993) and Cornel West (1982) have both made productive and creative use of Michel Foucault’s analysis of power and power/knowledge; Lewis Gordon (1995a; 1995b, 2000) and George Yancy (2008) developed new phenomenological approaches to the study of racism by drawing from and building upon the work of Jean-Paul Sartre and Frantz Fanon; and others have found resources in Jacques Derrida, Maurice Merleau-Ponty, Simone de Beauvoir, Friedrich Nietzsche, Herbert Marcuse, Jurgen Habermas, Martin Heidegger, and Sigmund Freud. To be sure, each of these European continental philosophers exhibited some of the same patterns of racial ignorance rife in the general canon of Western philosophy and have come under critical debate themselves within CPR. Yet the continental tradition paid productive attention to embodiment, socially variable rather than universal modes of perception, the link between power and concept formation, and thus contributed new ways to think about the covert background structures that affect democracy.