Blackness, as 'a structural position of non-communicability in the face of all other positions [...] predicated on modalities of accumulation and fungibility' (Wilderson, 2010, p. 58-59) exceeds the logics of sociality, identity, and difference; its grammar of suffering is wholly unintelligible in its evasion of all categories of the human, including alienation, exploitation, recognition, and incorporation. To eschew historical comparisons and imposed relationality that misapprehend blackness, Afro-pessimism is grounded in the structural instead of the empirical and the political ontological instead of the experiential. Concomitantly, for Afropessimists, it is the libidinal economy - not political economy - that subtends modern formulations of power. Moreover, by foregrounding anti-blackness as opposed to white supremacy, this epistemology brings into sharp relief that the zone of being and the zone of non-being are ontological regions of nonblackness/freedom and blackness/slavery, respectively. In the final analysis, as 'an ethics of the real, a politics of the imperative, engaged in its interminably downward movement' (Sexton, 2016), Afro-pessimism, of necessity, rejects the prosthetics of progressive, anti-racist, and multiculturalist discourses that pervade higher education to violently erase and avoid the non-transcendental suffering of the black/slave.