 The issue of race was part of Sartre’s French intellectual scene, and Sartre himself played a major role in facilitating that in the pages of Les Temps Modernes, L’Express, and elsewhere. Debates about the intersection of philosophy and race, and colonialism and multiculturalism, were all being had. These concerned not only the French Algerian and African “colonies” but also Vietnam via Tran Duc Thao, who had challenged Sartre’s efforts to bring phenomenological existentialism together with Marxism. Initially at least, Sartre’s arguments here typically drew on and extended some of the categories deployed in Being and Nothingness. There is an obvious sense in which a critique of racism automatically ensues from Sartrean existentialism. Racism is a form of bad faith, for Sartre, since it typically (perhaps necessarily) involves believing in essences or types, and indeed constructing essences and types. His Notebooks suggest that all oppression rests on bad faith. In racism, in particular, there is an “infernal circle of irresponsible responsibility, of culpable ignorance and ignorance which is knowledge” (Sartre 1943 [1956: 49]), as well as what Sartre calls passive complicity. Many of us (or Sartre’s own French society) may not obviously be bigots, but we sustain a system that is objectively unjust through our choices and sometimes wilful ignorance. In relation to colonialism, Sartre likewise contends that we have all profited from colonialist exploitation and sustained its systems, even if we are not ourselves a “settler”.