 The emphasis on the historical construction of cultural differences and social identities led to diverse conclusions by different theorists. Sartre came to defend the concept of Negritude against its detractors, but his defense portrayed it as a transitional stage in a Hegelian dialectical moment that would lead to a future without racial differences. (Sartre 1948 [1988]; Bernasconi 1995, 2006) Such a future may be one that many anti-racists, people of color among them, aspire to (Williams 1997). But the problem, as Fanon put it, was that Sartre was wielding a universal historical teleology in which sacrifices of collective identification and historical memory were disproportionately distributed (Fanon 1959 [1967]). It is the Black man who must “renounce the pride of his color…[accept] the twilight of his negritude…in order to find the dawn of the universal” (Sartre 1948 [1988, 329]). This formulation maintained the conception of universal humanism held by the French colonizers. Fanon rejected the idea that negritude was simply a stage, and retorted that “It is the white man who creates the Negro. But it is the Negro who creates negritude” (Fanon 1959 [1967, 47]).