 From this brief examination of how identity politics fits into the political landscape it is already clear that the use of the controversial term “identity” raises a host of philosophical questions. Logical uses aside, it is likely familiar to philosophers from the literature in metaphysics on personal identity—one’s sense of self and its persistence. Indeed, underlying many of the more overtly pragmatic debates about the merits of identity politics are philosophical questions about the nature of subjectivity and the self (Taylor 1989). Charles Taylor argues that the modern identity is characterized by an emphasis on its inner voice and capacity for authenticity—that is, the ability to find a way of being that is somehow true to oneself (Taylor 1994). While doctrines of equality press the notion that each human being is capable of deploying their practical reason or moral sense to live an authentic life qua individual, the politics of difference has appropriated the language of authenticity to describe ways of living that are true to the identities of marginalized social groups. As Sonia Kruks puts it: