 Particularly important has been the transformation of political problematics, reaching well beyond the debates over liberalism, conservatism, and Marxism (McGary 1999; Cohen 1999, Gooding-Williams 2009; Shelby 2018; Lugones 2003; Corlett 2003 and 2010; Darby and Rury 2018; Hanchard 2018). The move from ideal to non-ideal approaches has played a particularly productive role in opening up the field of political philosophy to engage with racial injustice and inequality (Mills 2005). Non-ideal approaches have cast new light on ideal conceptions of normative, optimally functional behavior. Shelby, Gooding-Williams, and Cathy Cohen have all, in different ways, turned to the project of investigating “how [so-called] deviant practices can be transformed into political challenges to the power that the state exercises over the ghetto poor through the promotion and enforcement of [illegitimate] norms” (Gooding-Williams 2009, 251). Gooding-Williams indicts Du Bois’s adoption of mainstream norms of respectability in his account of the Philadelphia ghettos and suggests that we look instead to Frederick Douglas as the better political philosopher for emancipation (see also James 1997). The project of civilizing Black people was a strategy that would only ensure their subjection. Douglas envisioned a subaltern black counterpublic that might have its own distinct ideas about the optimal norms of communal life and what constituted civilized behavior (see Dawson 2011).