 Black feminist thinkers contribute to Continental feminist thought in at least two ways. First, they engage directly with Continental figures and theories. For example, Lorraine Hansberry comments that Simone de Beauvoir’s The Second Sex (1949, translated in 1953) was arguably the “most important work of this century” (1957 [1995: 129 and 133]), and Antillean thinker Paulette Nardal draws on both features of the Harlem Renaissance and existentialist thinkers like Jean-Paul Sartre to provide a phenomenological and genealogical account of how the Black race, and Antilleans in particular, have come to understand their own notion of race consciousness in “The Awakening of Race Consciousness” (1932). More recently, they engage with canonical figures and ideologies of Continental philosophy, as in the work of Kathryn Sophia Belle on Hannah Arendt (2014) or Kris Sealey on Emmanuel Levinas (2014). Second, regardless of their professional Philosophy degrees or lack thereof, Black feminist thinkers utilize the tools of the Continental tradition as part of their interdisciplinary approaches, as in the use of Foucault in the work of Sylvia Wynter (2003) and the use of Freud, Lacan, and psychoanalysis in the work of Hortense Spillers (1996).