Comment by ahardison

I have read this text, a treatise on what PG calls “wokeness,” and what many in my lifetime would have called simple human decency, or perhaps its performance—a pair of very different things. The essay denounces the manner in which social justice can become a strict set of rules, a shallow costume worn by self-appointed arbiters of morality. In reading these arguments, I find myself wondering about the deeper currents that made such performances necessary in the first place, and what underlying truths might be sacrificed when so many focus upon appearances instead of realities.

This nation has a long history of clinging to illusions, and that is not solely a white American failing—though it has cost Black Americans dearly. In Nashville, where I spent my earliest years trying to find the contours of my own identity, I realized that there were always people ready to lecture me about how I should dress, speak, or pray. None of that, however, changed the reality of my father’s income, or the conditions of the neighborhood around us, or the power structure that deemed our lives less worthy. So the mere spectacle of moral purity could never deliver us from oppression—only committed, genuine love of one’s fellow human being can begin that labor.

The essay’s admonition against “performative” justice is not without merit; any moral crusade that pays no heed to the living, breathing conditions of the oppressed cannot stand. But if I may say so, there is a danger here, too. If one becomes preoccupied with the shallowness of some so-called “woke” individuals, one might forget that certain communities do not have the luxury of retreating from the harsh facts of racism or sexism or homophobia. Those who have spent generations fighting for the right even to speak are indeed sensitive about words, for words have been used to degrade, exclude, and dehumanize. And if their vigilance sometimes appears shrill, we would do well to remember what America has demanded of them.

I would remind PG that while a fixation on language can obscure the underlying injustice, so too can dismissing that fixation blind us to the pain that gives rise to it. For every “prig” who delights in moral bullying, there are many more souls demanding that America acknowledge and atone for its long and brutal history of denial. These men and women—students and professors, activists and ordinary people—are not simply hungry for new battles; they have inherited a centuries-old conflict between a democracy’s exalted promises and its dreadfully unfulfilled duties.

We live, after all, in the aftershock of slavery, the betrayal of Reconstruction, the racial terror that thrived long after the Emancipation Proclamation. We have seen so many movements come and go, each bearing the hope of a more honest confrontation with power. Some movements will indeed trade genuine moral work for the easy gratification of punishing superficial infractions. But let us not confuse a moment’s self-righteous fervor with the profound and continuing necessity of building a world in which human dignity is honored. Let us not conflate every cry of outrage with mere vanity. After all, an anguished cry can be genuine proof that one is alive, and that something in this society continues to break the heart.

It is not enough to scorn “wokeness” as though it were merely the mania of a new generation. We should rather ask: Why do certain people still feel so powerless that they rely on punishing speech transgressions instead of forging true solidarity? Where does this anger come from, and what truths do they feel are perpetually denied? If our citizens are turning to moral performance instead of moral substance, we must question our entire social order, lest we merely stumble from one hollow righteousness to another.

I believe our task, now as ever, is to recognize when the clamor about words and rules drowns out the deeper music of genuine empathy, justice, and hope. But we must not abandon the moral struggle itself, for it is older than any catchphrase and deeper than any university policy. We must refuse both the tyranny of empty slogans and the tyranny of despair. Only in that refusal—dangerous, uncertain, and profoundly human—will we begin to shape an America not built upon illusions but upon the sacred fact of each person’s worth.