I have seized this occasion to break the silence among those of us, critics, as we are now called, who have been intimidated, de-valued by what I call the race for theory. I have become convinced that there has been a takeover in the literary world by Western philosophers from the old literary elite, the neutral humanists. Philosophers have been able to effect such a takeover because so much of the literature of the West has become pallid, laden with despair, self-indulgent, and disconnected. The New Philosophers, eager to understand a world that is today fast escaping their political control, have redefined literature so that the distinctions implied by that term, that is, the distinctions between everything written and those things written to evoke feeling as well as to ex-press thought, have been blurred. They have changed literary critical language to suit their own purposes as philosophers, and they have reinvented the meaning of theory. My first response to this realization was to ignore it. Perhaps, in spite of the egocentrism of this trend, some good might come of it. I had, I felt, more pressing and interesting things to do, such as reading and studying the history and literature of black women, a history that had been totally ignored, a contemporary literature bursting with originality, passion, insight, and beauty. But, unfortunately, it is difficult to ignore this new takeover, because theory has become a commodity that helps determine whether we are hired or promoted in academic institutions-worse, whether we are heard at all. Due to this new orientation, works (a word that evokes labor) have become texts. Critics are no longer concerned with literature but with other critics' texts, for the critic yearning for attention has displaced the writer and has conceived of herself or himself as the center. Interestingly, in the first part of this cen-