Throughout White Fragility DiAngelo tries to convince readers of two things. First, DiAngelo argues that white people are inescapably racist, writing, “All white people are invested in and collude with racism,” and that “The white collective fundamentally hates blackness for what it reminds us of: that we are capable and guilty of perpetrating immeasurable harm and that our gains come through the subjugation of others.”
Second, DiAngelo argues that any white person who does not admit to their own racism is blinded by their “white fragility.” In DiAngelo’s words, because white people are, “Socialized into a deeply internalized sense of superiority that we either are unaware of or can never admit to ourselves, we become highly fragile in conversations about race.” This fragility purportedly explains why, “people who identify as white are so difficult in conversations regarding race.”
It’s not difficult to see why the theory of white fragility might catch on. Race is a sensitive subject that many people of all races are uncomfortable discussing. Furthermore, white people publicly accused of racism risk social ostracization and professional ruin. The idea that some white people may be defensive when accused of racism is not surprising. But though some white people may exhibit a degree of what DiAngelo calls fragility, her grandiose theory as applied to all or even most white people has two fatal flaws.
First, DiAngelo’s theory of white fragility is unfalsifiable. It is impossible for someone to prove that they are not fragile, just as it is impossible for someone to prove they are not possessed by a demon. One could play mad libs with racial groups and nouns — “Asian Insecurity,” “Black Hostility,” etc. — and there would be no way for members of those groups to prove they are not insecure or hostile.
More insidiously, DiAngelo frames her theory of white fragility such that any conceivable reaction a white person has when discussing race is purportedly evidence of fragility, and any denial of her theory is interpreted as proof of its validity. For example, DiAngelo writes that,
The mere suggestion that being white has meaning often triggers a range of defensive responses. These include emotions such as anger, fear, guilt, and behaviors such as argumentation, silence, and withdrawal from the stress-inducing situation. These responses work to reinstate white equilibrium as they repel the challenge, return our racial comfort, and maintain our dominance within the racial hierarchy. I conceptualize this process as white fragility. Though white fragility is triggered by discomfort and anxiety, it is born of superiority and entitlement.
In other words, if DiAngelo accuses you of racism or fragility and you disagree with her in any way — through argument, silence, or withdrawal — your reaction is considered proof of your fragility. DiAngelo leaves white readers with only two options. Either acknowledge your fragility, which proves DiAngelo’s theory, or deny your fragility, which according to DiAngelo, also proves her theory. This is a logical fallacy known as a Kafkatrap. If our legal system worked this way, no person accused of a crime would ever be acquitted because their denial would prove their guilt.
David Edward Burke, “The Intellectual Fraud of Robin DiAngelo’s White Fragility“, The Logical Liberal, 2020-06-13.
