Part of that is ordinary African-Americans, you come out of your house and you see the conditions in your neighborhood and you see, folks in your neighborhood doing certain things that, are irresponsible. You know, the thing I always think about, you get up early in the morning to go to work and there's some dude outside drinking and you come home and the same dude is outside drinking hanging on the corner. And then this engenders a level of anger I think and a level of shame.

What I’m talking about is more than recompense for past injustices—more than a handout, a payoff, hush money, or a reluctant bribe. What I’m talking about is a national reckoning that would lead to spiritual renewal. Reparations would mean the end of scarfing hot dogs on the Fourth of July while denying the facts of our heritage. Reparations would mean the end of yelling “patriotism” while waving a Confederate flag. Reparations would mean a revolution of the American consciousness, a reconciling of our self-image as the great democratizer with the facts of our history.

Addressing the moral failings of black people while ignoring the centuries-old failings of their governments amounts to a bait and switch.

What sets black people apart is not some deficit in personal responsibility. It's the weight on our shoulders. That is what's actually different. We have the weight and burden of history.

Racism is not merely a simplistic hatred. It is, more often, broad sympathy toward some and broader skepticism toward others.

[E]mpathy - not squishy self-serving conflict avoidance - is the hand-maiden, not the enemy, of reason and intellectual inquiry.

I think the president [Barack Obama] adopted some of that same language, but took it into the White House. And I think, like, there's a crucial difference between being, you know, Joe Schmo in the neighborhood and being the head, you know, of the government that, you know, in many ways is largely responsible for those conditions in the first place.