 The third point follows from the last. The traditional canon is not only insufficient but problematic in ways that require new analyses and interpretations. Without doing this critical work, taking concepts developed within modern Western political philosophy as the foundation from which to build further theories of social justice may result in extending the life of racist ideas and failing in our anti-racist aims (Mills 1998; Gines 2014; Basevich 2020; Zack 2017; Taylor et al. 2018). Concepts that look to be neutral on issues of race may have racist effects even without racist motivations, such as the labor theory of value that excuses the appropriation of lands from indigenous groups, or concepts of equality that may be formulated in a way that assumes sameness, or ontologies of the self that obscure relationality and dependence on hierarchical social infrastructures. Thus, it is not merely that the traditional canon needs to be augmented: it needs a thorough critical analysis that puts ideas and concepts in their historical context, explores their real-world applications, and then considers the reasons for their influence and popularity vis-à-vis other possible positions available at the time or, frankly, even now.