 Finally, considering the social and political import of inner states and the centering of quotidian experiences of power enable Continental feminists to explore culture as it develops. For instance, Shannon Sullivan’s Good White People: The Problem with Middle-Class Anti-Racism focuses on “the personal side of whiteness and white privilege” with attention to the embodied experience of race (S. Sullivan 2014: 19) to critique the ways through which white liberals set themselves up as altruistic, “good” white people through, e.g., hypocritical modes of tolerance that maintain white domination (S. Sullivan 2014: 4). Robin James’ Resilience &amp; Melancholy explores pop music as a way to analyze the impact of neoliberal biopolitics; she combines music theory with psychoanalytic and Foucauldian philosophies to critique complicity with multi-racial white supremacist patriarchy and argues that music, e.g., Rihanna’s, offer strategies for countering this oppressive power (R. James 2015). In Irony in the Age of Empire: Comic Perspectives on Philosophy and Freedom, Cynthia Willett engages film and stand-up comedy to articulate a libidinal understanding of freedom that can counter the liberal paradigms of individuality with a sense of freedom defined “in terms of equality and solidarity” (Willett 2008: 14). Erin Tarver analyzes practices of sports fans, with particular attention to football, baseball, and basketball fans in the American South, to better understand how individual and group identities are maintained to “…shore up, reproduce, and very occasionally, subvert racial, sexual and gender hierarchies” (Tarver 2017: 3). This work is often interdisciplinary, and some of these projects work at the intersection between continental and pragmatist feminisms (see entry on  intersections between pragmatist and continental feminism).