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What could put an end to the worst of the internet? Social and economic collapse would do it, or perhaps a series of antitrust cases followed by a package of hard regulatory legislation that would somehow also dismantle the internet’s fundamental profit model. At this point it’s clear that collapse will almost definitely come first. Barring that, we’ve got nothing except our small attempts to retain our humanity.

While I sit with all the other patients in the waiting room, I always think that I will ask Dr. Wald what exactly is happening to my eyes, but when I go into his examining room alone it is dark, with a circle of light on the wall, and the doctor is standing with his back to me arranging silver instruments on a cloth. The big chair is empty for me to go sit in, and each time I feel as if I have gone into a dream straight from being awake, the way you do sometimes at night, and I go to the chair without saying anything.

A man and a woman

are lying together

listening to news of a war.

The radio dial

is the only light in the room.

Casualties are read out.

He thinks, “Those are people

I no longer have to love,”

and he touches her hair

and calls her name

but it sounds strange to her

like a stone left over

from a house already built.

Gil Scott-Heron has a beautiful song I wish Ta-Nehisi Coates and all of us would listen to again. It’s called “Who Will Pay Reparations on My Soul?” The title is also the refrain, but the force of the rhetorical question lies in its pithy yoking of materialism and slave capitalism to a logic that transcends the material. This is also the crux of my dissent: What can reparations mean when the damage cannot be accounted for in the only system of accounting that a society recognizes? Part of the work here is thinking about the value of human life differently. This becomes obvious when commentators—including Coates—get caught up trying to tabulate the extraordinary value of slaves held in bondage (don’t forget to convert to today’s dollars!). It shouldn’t be hard to see that doing so yields to a mentality that is itself at the root of slavery as an institution: human beings cannot and should not be quantified, monetized, valued in dollar amounts. There can be no refund check for slavery. But that doesn’t mean the question of injury evaporates, so let us ask a harder question: Who will pay reparations on my soul?

Black American music has always insisted upon soul, the value of the human spirit, and its unquenchable yearnings. It’s a value that explicitly refuses material boundaries or limitations. You hear it encoded emblematically in the old spirituals. Black voices steal away to freedom. They go to the river. They fly away. Something is owed.

CHOTON

I’m just saying like taxonomically, does it even make sense to categorize my genitalia and your genitalia as the same thing, like…

He indicates RAHEEM’s penis.

…if that’s a penis then…

He pulls his boxers down to show his own penis.

I mean what is this? It’s a polyp.

RAHEEM

Okay.

CHOTON

It’s a little nunu.

RAHEEM

Well I like your little nunu…

RAHEEM examines CHOTON’s penis. He pulls back his foreskin just a bit. CHOTON winces.

CHOTON

Ow. Careful.

RAHEEM

What?

CHOTON

No it’s— it’s just sensitive.

When in 1679 a London woman swung at Tyburn for bestiality, her canine partner in crime suffered the same punishment on the same grounds. King James I ordered a bear that had killed a child to be baited to death, and rural shepherds frequently hanged dogs caught worrying their flocks. The Merchant of Venice included a reference to “a wolf, hanged for human slaughter” sufficiently cursory to suggest that Shakespeare’s audience recognized animals as appropriate participants in formal judicial proceedings.