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  1. Jay N. Cohn (2006). The Use of Race and Ethnicity in Medicine: Lessons From the African-American Heart Failure Trial. Journal of Law, Medicine Ethics 34 (3):552-554.
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  2. Monica A. Coleman (2010). Creative Exchange: A Constructive Theology of African American Religious Experience (Review). American Journal of Theology and Philosophy 31 (1):73-77.
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  3. Thomas F. DeFrantz (2005). African American Dance - Philosophy, Aesthetics, and 'Beauty'. Topoi 24 (1):93-102.
    This essay considers the recuperation of beauty as a productive critical strategy in discussions of African American dance. I argue that black performance in general, and African American concert dance in particular, seeks to create aesthetic sites that allow black Americans to participate in discourses of recognition and appreciation to include concepts of beauty. In this, I suggest that beauty may indeed produce social change for its attendant audiences. I also propose that interrogating the notion of beauty may allow for (...)
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  4. Frank C. Dukepoo (1998). Commentary on “Scientific Limitations and Ethical Ramifications of a Non-Representative Human Genome Project: African American Responses” (F. Jackson). Science and Engineering Ethics 4 (2):171-180.
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  5. Maduabuchi Dukor (2008). Feminism in Theistic Humanism. Proceedings of the Xxii World Congress of Philosophy 28:63-76.
    An inquiry into the ontology of critical gender consciousness in Africa Philosophy is long over due. “Hitherto a discourse on Gender problems has lost focus because of the tendency to leave out the gaps in culture created by colonial experience, modernity’s assaults and unAfricaness in ontology and essence. It is argued that the fulcrum for a legitimate feminist doctrine is Theistic Humanism, the philosophy of African philosophy that exposes the epistemological and metaphysical basis of the rightful and ethical place of (...)
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  6. Annette Dula (1994). African American Suspicion of the Healthcare System Is Justified: What Do We Do About It? Cambridge Quarterly of Healthcare Ethics 3 (03):347-.
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  7. Annette Dula, Charmaine Royal, Marian Gray Secundy & Steven Miles (2003). The Ethical and Social Implications of Exploring African American Genealogies. Developing World Bioethics 3 (2):133-141.
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  8. Gerald Early (2003). Sports, Political Philosophy, and the African American. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub..
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  9. Michele Goodwin (2008). Review of L. Prograis and E. Pellegrino, Eds., African American Bioethics: Culture, Race, and Identity. [REVIEW] American Journal of Bioethics 8 (11):52-54.
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  10. Stephen Nathan Haymes (2001). Pedagogy and the Philosophical Anthropology of African American Slave Culture. Philosophia Africana 4 (2):63-92.
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  11. Fatimah Jackson (1998). Scientific Limitations and Ethical Ramifications of a Non-Representative Human Genome Project: African American Response. Science and Engineering Ethics 4 (2):155-170.
    The Human Genome Project (HGP) represents a massive merging of science and technology in the name of all humanity. While the disease aspects of HGP-generated data have received the greatest publicity and are the strongest rationale for the project, it should be remembered that the HGP has, as its goal the sequencing of all 100,000 human genes and the accurate depiction of the ancestral and functional relationships among these genes. The HGP will thus be constructing the molecular taxonomic norm for (...)
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  12. Cassandra Y. Johnson & J. M. Bowker (2004). African-American Wildland Memories. Environmental Ethics 26 (1):57-75.
    Collective memory can be used conceptually to examine African-American perceptions of wildlands and black interaction with such places. The middle-American view of wildlands frames these terrains as refuges—pure and simple, sanctified places distinct from the profanity of human modification. However, wild, primitive areas do not exist in the minds of all Americans as uncomplicated or uncontaminated places. Three labor-related institutions—forest labor, plantation agriculture, and sharecropping—and terrorism and lynching have impacted negatively on black perceptions of wildlands, producing an ambivalence toward such (...)
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  13. Clarence Sholé Johnson (2001). Cornel West, African American Critical Thought, and the Quest for Social Justice. Journal of Social Philosophy 32 (4):547–572.
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  14. Tommy Lee Lott (ed.) (2002). African-American Philosophy: Selected Readings. Prentice Hall.
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  15. Tommy Lee Lott & John P. Pittman (eds.) (2003/2006). A Companion to African-American Philosophy. Blackwell Pub..
    This wide-ranging, multidisciplinary collection of newly commissioned articles brings together distinguished voices in the field of Africana philosophy and African-American social and political thought. Provides a comprehensive critical survey of African-American philosophical thought. Collects wide-ranging, multidisciplinary, newly commissioned articles in one authoritative volume. Serves as a benchmark work of reference for courses in philosophy, social and political thought, cultural studies, and African-American studies.
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  16. John H. McClendon (2004). Philosophy of Language and the African American Experience: Are There Metaphilosophical Implications? Journal of Speculative Philosophy 18 (4):305-310.
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  17. Thaddeus McEwen (2003). Ethical Beliefs and Behaviors of Future African-American Business Professionals. Business and Professional Ethics Journal 22 (3):23-48.
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  18. Lionel K. McPherson & Tommie Shelby (2004). Blackness and Blood: Interpreting African American Identity. Philosophy and Public Affairs 32 (2):171–192.
  19. Charles W. Mills (1994). Do Black Men Have a Moral Duty to Marry Black Women? Journal of Social Philosophy 25 (s1):131-153.
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  20. Vemer D. Mitchell (1997). African-American Perspectives and Philosophical Traditions. Newsletter of the Society for the Advancement of American Philosophy 25 (78):20-22.
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  21. Lucius T. Outlaw (2009). Review of Ronald R. Sundstrom, The Browning of America and the Evasion of Social Justice. [REVIEW] Notre Dame Philosophical Reviews 2009 (6).
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  22. Robin T. Peterson (2002). The Depiction of African American Children's Activities in Television Commercials: An Assessment. Journal of Business Ethics 36 (4).
    This study involved a content analysis of the degree of portrayal and the favoribility of portrayal of African American children, as they were cast in various roles. It was hypothesized that these children would be less frequently and less positively portrayed in scholarly than in other roles and that scholarly depiction would vary among product classes. The research results did not support the first two but did support the third hypothesis. Various implications of the findings were drawn.
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  23. Gina Philogene (1994). "African American" as a New Social Representation. Journal for the Theory of Social Behaviour 24 (2):89–109.
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  24. John P. Pittman (ed.) (1992/1997). African-American Perspectives and Philosophical Traditions. Routledge.
    A special issue of The Philosophical Forum , one of the most prestigious philosophy journals, is now available to a wider readership through its publication in book form. The volume includes twelve essays in three sections-- Philosophical Traditions; the African-American Tradition; and Racism, Identity, and Social Life. Contributors are: K. Anthony Appiah, Kwasi Wiredu, Lucius Outlaw, Leonard Harris, Bernard Boxill, Frank M. Kirkland, Tommy L. Lott, Adrian M.S. Piper, Laurence Thomas, Michele M. Moody-Adams, Anita L. Allen, and Howard McGary. The (...)
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  25. Dorothy E. Roberts (2008). Is Race-Based Medicine Good for Us?: African American Approaches to Race, Biomedicine, and Equality. Journal of Law, Medicine and Ethics 36 (3):537-545.
  26. Rodney C. Roberts (2001). Why Have the Injustices Perpetrated Against Blacks in America Not Been Rectified? Journal of Social Philosophy 32 (3):357–373.
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  27. Samuel K. Roberts (2001). African American Christian Ethics. Pilgrim Press.
  28. Earl Sheridan (1988). The Diminishing Soul of Black America. Social Theory and Practice 14 (2):131-140.
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  29. F. A. Sheth (2006). A Companion to African-American Philosophy. Philosophical Review 115 (2):263-267.
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  30. Laura A. Siminoff & Christina M. Saunders Sturm (2000). African-American Reluctance to Donate: Beliefs and Attitudes About Organ Donation and Implications for Policy. Kennedy Institute of Ethics Journal 10 (1).
    : This paper reviews current and suggested policies designed to increase organ donation in the United States and indicates the problems inherent to these approaches for increasing organ donation by African Americans. Data from a population-based study assessing attitudes and beliefs about organ donation among white and African-American respondents are presented and discussed. We pose the question of whether it is reasonable to maintain the existing system or whether we should institute a system that uses policies based on the attitudes (...)
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  31. K. Smith & J. Russell (1997). Ethical Issues Experienced by HIV-Infected African-American Women. Nursing Ethics 4 (5):394-402.
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  32. Ronald R. Sundstrom (2003). Arrogance, Love, and Identity in the American Struggle with Race. Social Theory and Practice 29 (1):159-172.
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  33. Ronald Robles Sundstrom (2012). In The Shadow of Du Bois: Afro-Modern Political Thought in America by Robert Gooding-Williams. Constellations 19 (1):139-145.
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  34. Paul C. Taylor (2007). We Who Are Dark: The Philosophical Foundations of Black Solidarity. Social Theory and Practice 33 (1):163-171.
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  35. Janie Victoria Ward (1991). “Eyes in the Back of Your Head”: Moral Themes in African American Narratives of Racial Conflict. Journal of Moral Education 20 (3):267-281.
    Abstract This paper examines seven narratives of racial conflict elicited from African American adults and young people. Analysis focusses on the relational nature of the racial conflicts. Issues of power and authority inherent in the sociopolitical context in which racial knowledge develops and moral judgements regarding racial differences are determined are found to be likewise embedded in interracial interpersonal relationships. Adopting Brown & Gilligan's (1990) methodological approach to reading narratives of conflict and choice, the two moral themes of justice and (...)
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Movements in African-American Philosophy
  1. Clarence Sholé Johnson (2003). Cornel West & Philosophy: The Quest for Social Justice. Routledge.
    Cornel West's reputation as a public and celebrity intellectual has overshadowed his important contributions to philosophy. Professor Clarence Shole Johnson provides a rectification of this situation in this benchmark, thought-provoking book. After a brief biographical sketch, Johnson leads us through a comprehensive examination of West's philosophy from his conceptions of pragmatism, existentialism, Marxism, and Prophetic Christianity to his persuasive writings on black-Jewish relations, affirmative action, and the role of black intellectuals. Special focus is given to West's writings on ethics and (...)
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  2. J. Obi Oguejiofor (2003). Problems and Prospects of a History of African Philosophy. American Catholic Philosophical Quarterly 77 (4):477-498.
    Although African philosophy has become a part of the world philosophic heritage that can no longer be neglected, no comprehensive history of it is available yet. This lacuna is due to the numerous problems that affect any attempt to outline such a history. Among these problems are those inherent in the historiography of philosophy in general and many others specific to African philosophy. They include the absence of scholarly unanimity over the exact nature of philosophy and, by extension, African philosophy; (...)
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Black Nationalism
  1. Tommy J. Curry (2013). The Fortune of Wells: Ida B. Wells-Barnett's Use of T. Thomas Fortune's Philosophy of Social Agitation as a Prolegomenon to Militant Civil Rights Activism. Transactions of the Charles S. Peirce Society 48 (4):456-482.
    Jesus Christ may be regarded as the chief spirit of agitation and innovation. He himself declared, “I come not to bring peace, but a sword.” One cannot delve seriously into the centuries of activism and scholarship against racism, Jim Crowism, and the terrorism of lynching without encountering the legacies of Timothy Thomas Fortune and Ida B. Wells-Barnett. Black scholars from the 19th century to the present have been inspired by the sociological and economic works of Fortune and Wells. Scholars of (...)
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  2. Tommie Shelby (2003). Two Conceptions of Black Nationalism: Martin Delany on the Meaning of Black Political Solidarity. Political Theory 31 (5):664-692.
    The essay provides both an interpretation and a theoretical reconstruction of the political philosophy of Martin Delany, a mid-nineteenth-century radical abolitionist and one of the founders of the doctrine of black nationalism. It identifies two competing strands in Delany's social thought, "classical" nationalism and "pragmatic" nationalism, where each underwrites a different conception of the analytical and normative underpinnings of black political solidarity. It is argued that the pragmatic variant is the more cogent of the two and the one to which (...)
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Movements in African-American Philosophy, Misc
  1. M. K. Asante (1998). The African American as African. Diogenes 46 (184):39-50.
  2. Lawrence Edward Carter (2006). The African American Personalist Perspective on Person as Embodied in the Life and Thought of Martin Luther King Jr. Journal of Speculative Philosophy 20 (3):219-223.
  3. Tommy J. Curry (2013). The Fortune of Wells: Ida B. Wells-Barnett's Use of T. Thomas Fortune's Philosophy of Social Agitation as a Prolegomenon to Militant Civil Rights Activism. Transactions of the Charles S. Peirce Society 48 (4):456-482.
    Jesus Christ may be regarded as the chief spirit of agitation and innovation. He himself declared, “I come not to bring peace, but a sword.” One cannot delve seriously into the centuries of activism and scholarship against racism, Jim Crowism, and the terrorism of lynching without encountering the legacies of Timothy Thomas Fortune and Ida B. Wells-Barnett. Black scholars from the 19th century to the present have been inspired by the sociological and economic works of Fortune and Wells. Scholars of (...)
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  4. Lewis R. Gordon (2000). Existentia Africana: Understanding Africana Existential Thought. Routledge.
    The intellectual history of the last quarter of this century has been marked by the growing influence of Africana thought--an area of philosophy that focuses on issues raised by the struggle over ideas in African cultures and their hybrid forms in Europe, the Americas, and the Caribbean. Existentia Africana is an engaging and highly readable introduction to the field of Africana philosophy and will help to define this rapidly growing field. Lewis R. Gordon clearly explains Africana existential thought to a (...)
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  5. Leonard Harris (1997). Alain Locke and Community. Journal of Ethics 1 (3):239-247.
    Locke consistently argues for the importance of cosmopolitan identity, i.e., cultural-citizenship. Paradoxically, he also argues for the importance of particular, local, and racial/ethnic identities. People have a natural instinct that Locke terms a consciousness of kind, to bond with persons in relatively closed communities. Communities are not natural social groups for Locke, but historical social constructions. I argue that Locke''s ethical and conceptual paradox is revolved by considering the relationship between instincts and particular social groups as asymmetrical; that groups are (...)
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  6. Robin M. James (2007). Deconstruction, Fetishism, and the Racial Contract: On the Politics of "Faking It" in Music. CR 7 (1):45-80.
    I read Sara Kofman's work on Nietzsche, Charles Mills' _The Racial Contract_, and Kodwo Eshun's Afrofuturist musicology to argue that most condemnations of "faking it" in music rest on a racially and sexually problematic fetishization of "the real.".
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  1. Brian E. Butler (2010). Blackness is Noir: Flory's Philosophical Investigation of the Black Noir Genre in Film. [REVIEW] Film-Philosophy 14 (1):332-336.
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  2. Phyllis Curtis-Tweed (2003). Experiences of African American Empowerment: A Jamesian Perspective on Agency. Journal of Moral Education 32 (4):397-409.
    This essay draws from the work of William James and three African American pragmatists, W.E.B. Du Bois, Ralph Ellison and Cornel West, to explore the moral relevance of the self as an empowered agent among African American youth. The focus is on Jamesian agency as a function of the individual's awareness of options in context, the self-empowerment that allows one to access those options, and the resulting behaviour that actualises perceived potentials. Case examples clarify how the awareness of self as (...)
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  3. Horace Meyer Kallen (1957). Alain Locke and Cultural Pluralism. Journal of Philosophy 54 (5):119-127.
  4. Maurice S. Lee (2005). Slavery, Philosophy, and American Literature, 1830-1860. Cambridge University Press.
    Examining the literature of slavery and race before the Civil War, Maurice Lee demonstrates for the first time exactly how the slavery crisis became a crisis of philosophy that exposed the breakdown of national consensus and the limits of rational authority. Poe, Stowe, Douglass, Melville, and Emerson were among the antebellum authors who tried - and failed - to find rational solutions to the slavery conflict. Unable to mediate the slavery controversy as the nation moved toward war, their writings (...)
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  5. Alain LeRoy Locke (1989). The Philosophy of Alain Locke: Harlem Renaissance and Beyond. Temple University Press.
    Discusses Locke's life and views and their impact on American philosophy, as well as his role in the Harlem Renaissance.
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  6. J. Obi Oguejiofor (2003). Problems and Prospects of a History of African Philosophy. American Catholic Philosophical Quarterly 77 (4):477-498.
    Although African philosophy has become a part of the world philosophic heritage that can no longer be neglected, no comprehensive history of it is available yet. This lacuna is due to the numerous problems that affect any attempt to outline such a history. Among these problems are those inherent in the historiography of philosophy in general and many others specific to African philosophy. They include the absence of scholarly unanimity over the exact nature of philosophy and, by extension, African philosophy; (...)
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  7. Melanie Perrault (2008). African American Environmental Thought. Environmental Ethics 30 (4):435-436.
  8. Kimberly Smith (2004). Black Agrarianism and the Foundations of Black Environmental Thought. Environmental Ethics 26 (3):267-286.
    Beginning with the nineteenth-century critiques of slave agriculture, African American writers have been centrally concerned with their relationship to the American landscape. Drawing on and responding to the dominant ideology of democratic agrarianism, nineteenth-century black writers developed an agrarian critique of slavery and racial oppression. This black agrarianism focuses on property rights, the status of labor, and the exploitation of workers, exploring how racial oppression can prevent a community from establishing a responsible relationship to the land. Black agrarianism serves as (...)
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  9. Kimberly K. Smith (2005). What is Africa to Me?: Wilderness in Black Thought From 1860 to 1930. Environmental Ethics 27 (3):279-297.
    The concept of wilderness found in the black American intellectual tradition poses a provocative alternative to the preservationist concept. For black writers, the wilderness is not radically separate from human society but has an important historical and social dimension. Nor is it merely a feature of the external landscape; there is also a wilderness within, a vital energy that derives from and connects one to the external wilderness. Wilderness is the origin and foundation of culture; preserving it means preserving not (...)
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  10. George W. Stickel (2004). African-American Philosophy. Newsletter of the Society for the Advancement of American Philosophy 32 (98):45-47.
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  11. George Yancy (2004). Geneva Smitherman: The Social Ontology of African-American Language, the Power of Nommo, and the Dynamics of Resistance and Identity Through Language. Journal of Speculative Philosophy 18 (4):273-299.
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African-American Aesthetics
  1. Kimberly W. Benston (1993). The Veil of Black: (Un)Masking the Subject of African-American Modernism's “Native Son”. Human Studies 16 (1-2):69 - 99.
  2. D. Brackett (2003). What a Difference a Name Makes : Two Instances of African-American Popular Music. In Martin Clayton, Trevor Herbert & Richard Middleton (eds.), The Cultural Study of Music: A Critical Introduction. Routledge.
  3. Dan Flory (2000). Black on White: Film Noir and the Epistemology of Race in Recent African American Cinema. Journal of Social Philosophy 31 (1):82–116.
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  4. Eddie S. Glaude (2007). In a Shade of Blue: Pragmatism and the Politics of Black America. University of Chicago Press.
    In this timely book, Eddie S. Glaude Jr., one of our nation’s rising young African American intellectuals, makes an impassioned plea for black America to address its social problems by recourse to experience and with an eye set on the promise and potential of the future, rather than the fixed ideas and categories of the past. Central to Glaude’s mission is a rehabilitation of philosopher John Dewey, whose ideas, he argues, can be fruitfully applied to a renewal of African American (...)
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  5. Leonard Harris (2004). The Great Debate: W. E. B. Du Bois Vs. Alain Locke on the Aesthetic. Philosophia Africana 7 (1):15-39.
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  6. Robin James (2011). "These.Are.The Breaks": Rethinking "Disagreement" Through Hip Hop. Transformations (19).
    In this paper, I argue that it is productive to read Rancière’s theory of political practice – what he calls “disagreement” – with and against Kodwo Eshun’s theorization of hip hop. Thinking disagreement through hip hop helps flesh out how, exactly, disagreement works, particularly at the level of individual embodiment and consciousness. While Rancière himself gives us many examples of interruptions to the political body (the demos speaking, Jean Derion asserting the non-universality of “universal” man, etc.), I am interested in (...)
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Culture and African-American Philosophy
  1. Philip Alperson (ed.) (2002). Diversity and Community: An Interdisciplinary Reader. Blackwell Pub..
    Throughout, the volume deals with issues confronting many diverse communities including African, African-American, Asian-American, Native American, Latin ...
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  2. Derrick P. Alridge (1999). Conceptualizing a du Boisian Philosophy of Education: Toward a Model for African-American Education. Educational Theory 49 (3):359-379.
  3. M. K. Asante (1998). The African American as African. Diogenes 46 (184):39-50.
  4. D. Brackett (2003). What a Difference a Name Makes : Two Instances of African-American Popular Music. In Martin Clayton, Trevor Herbert & Richard Middleton (eds.), The Cultural Study of Music: A Critical Introduction. Routledge.
  5. Becky Brown (2001). “Talk That Talk!”: African American English in its Social and Cultural Context. Radical Philosophy Review 4 (1/2):54-77.
    The author examines almost three decades of sociolinguistic and anthropological research to present the most up-to-date definition of African American English or “Ebonics” and offers a defense of its value in contemporary American culture.
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Reparations
  1. Torin Alter (2000). On Racist Symbols and Reparations. Social Theory and Practice 26 (1):153-171.
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  2. David Boonin (2011). Should Race Matter?: Unusual Answers to the Usual Questions. Cambridge University Press.
    Machine generated contents note: 1. Thinking in black and white; 2. Repairing the slave reparations debate; 3. Advancing the slave reparations debate; 4. One cheer for affirmative action; 5. Two cheers for affirmative action; 6. Why I used to hate hate speech restrictions; 7. Why I still hate hate speech restrictions; 8. How to stop worrying and learn to love hate crime laws; 9. How to keep on loving hate crime laws; 10. Is racial profiling irrational?; 11. Is racial profiling (...)
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  3. Manuel Davenport (1999). Racist Symbols and Reparations. Southwest Philosophy Review 15 (2):113-114.
  4. Jonathan Kaplan & Andrew Valls (2007). Housing Discrimination As a Basis for Black Reparations. Public Affairs Quarterly 21 (3):255-274.
    The renewed interest in the issue of black reparations, both in the public sphere and among scholars, is a welcome development because the racial injustices of the past continue to shape American society by disadvantaging African Americans in a variety of ways. Attention to the past and how it has shaped present-day inequality seems essential both to understanding our predicament and to justifying policies that would address and undermine racial inequality. Given this, any argument for policies designed to pursue racial (...)
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  5. Alice MacLachlan (2007). The Object of Repair: Commentary on Margaret Urban Walker’s ‘Restorative Justice and Reparations'. Symposium on Race, Gender and Philosophy 3 (2).
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  6. George Schedler (2007). Should There Be an Apology for American Slavery? Should There Be an Apology for American Slavery? 21 (2):125-148.
    Contemporary white Americans cannot meaningfully ask forgiveness from present-day African Americans for slavery, because such a group apology does not have the mental state needed to communicate regret and intend that listeners forgive the group. Even if the requisite mental state were present, contemporary white Americans are not responsible for the wrong and cannot apologize for wrongs for which they are not responsible. Additionally, such a purported apology is not directed to the victims of the wrong but instead seeks forgiveness (...)
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  7. George Schedlerf (2002). Principles for Measuring the Damages of American Slavery. Public Affairs Quarterly, 16 (4):377-404.
    Either slavery has done no measurable damage to the descendants of slaves, or. if it has. that there are no individuals in the present generation who are obligated to make payments to them,though the federal government may be responsible for a portion of the damages.
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Slavery
  1. R. M. Hare (1979). What is Wrong with Slavery. Philosophy and Public Affairs 8 (2):103-121.
  2. Thomas McCarthy (2004). Coming to Terms with Our Past, Part II: On the Morality and Politics of Reparations for Slavery. Political Theory 32 (6):750-772.
    There has recently been a surge of interest, theoretical and political, in reparations for slavery. This essay takes up several moral-political issues from that intensifying debate: how to conceptualize and justify collective compensation and collective responsibility, and how to establish a plausible connection between past racial injustices and present racial inequalities. It concludes with some brief remarks on one aspect of the very complicated politics of reparations: the possible effects of hearings and trials on the public memory and political culture (...)
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  3. Thomas McCarthy (2002). Vergangenheitsbewältigung in the USA: On the Politics of the Memory of Slavery. Political Theory 30 (5):623-648.
  4. Susan Moller Okin (2005). ‘Forty Acres and a Mule’ for Women: Rawls and Feminism. Politics, Philosophy and Economics 4 (2):233-248.
    This article assesses the development of Rawls’s thinking in response to a generation of feminist critique. Two principle criticisms are sustainable throughout his work: first, that the family, as a basic institution of society, must be subject to the principles of justice if its members are to be free and equal members of society; and, second, that without such social and political equality, justice as fairness is as meaningful to women as the unrealized promise of ‘Forty acres and a mule’ (...)
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African-American Philosophy, Misc
  1. Garrett Albert Duncan (2005). Black Youth, Identity, and Ethics. Educational Theory 55 (1):3-22.
  2. Anita L. Allen (1995). Book Review:Keeping Faith: Philosophy and Race in America. Cornel West. [REVIEW] Ethics 105 (4):954-.
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  3. Sharon Anderson-Gold (2000). Ambivalence and Identity in Black Culture. Social Philosophy Today 16:11-24.
    For decades American sociologists maintained that due to the elimination of their ancestral heritage under slavery, African-American shad no ethnic culture. Social segregation was due to poverty rather than racial prejudice. Social theorist Robert Blauner contests this view. The theory that black culture is only a lower class life-style is flawed because it ignores the culture-producing effects of racism which is the basis for a distinctive African-American culture. Following Blauner, this paper argues that racism is a more complex phenomenon than (...)
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  4. M. Bataillon & N. McKeon (1963). The Pizarrist Rebellion the Birth of Latin America. Diogenes 11 (43):46-62.
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  5. J. M. Bowker (2004). African-American Wildland Memories. Environmental Ethics 26 (1):57-75.
    Collective memory can be used conceptually to examine African-American perceptions of wildlands and black interaction with such places. The middle-American view of wildlands frames these terrains as refuges—pure and simple, sanctified places distinct from the profanity of human modification. However, wild, primitive areas do not exist in the minds of all Americans as uncomplicated or uncontaminated places. Three labor-related institutions—forest labor, plantation agriculture, and sharecropping—and terrorism and lynching have impacted negatively on black perceptions of wildlands, producing an ambivalence toward such (...)
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  6. Olivette R. Burton (2007). Why Bioethics Cannot Figure Out What to Do with Race. American Journal of Bioethics 7 (2):6 – 12.
    Race and religion are integral parts of bioethics. Harm and oppression, with the aim of social and political control, have been wrought in the name of religion against Blacks and people of color as embodied in the Ten Commandments, the Inquisition, and in the history of the Holy Crusades. Missionaries came armed with Judeo/Christian beliefs went to nations of people of color who had their own belief systems and forced change and caused untold harms because the indigenous belief systems were (...)
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  7. Gregory Lewis Bynum (2011). Kant's Conception of Respect and African American Education Rights. Educational Theory 61 (1):17-40.
    Immanuel Kant envisioned a kind of respect in which one recognizes each human (1) as being not fully comprehensible by any human understanding, (2) as being an end in him- or herself, and (3) as being a potential source of moral law. In this essay, Gregory Lewis Bynum uses this conception of respect as a lens with which to examine African American education rights on three levels: the individual level (the level of individual persons' moral experience and moral significance), the (...)
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  8. Stephen C. Ferguson Ii (2010). The Philosopher King. Philosophy in the Contemporary World 17 (1):26-45.
    This paper examines the neglected topic of Martin Luther King's comprehension and employment of dialectics. When we examine King's political and ideological development dialectically, we see that there are stages in the development of his thought. Most importantly, the material context of the African-American liberation struggle, as a process of objective development, shaped and directed his thinking as a dialectician. Consequently, the materialcontext of the African-American liberation movement served as a dynamic process which greatly affected King's understanding of dialectics as (...)
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  9. Keith M. Harris (2006). Boys, Boyz, Bois: An Ethics of Black Masculinity in Film and Popular Media. Routledge.
    Boys, Boyz, Bois concerns questions of ethics, gender and race in popular American images, national discourse and cultural production by and about black men. The book proposes an ethics of masculinity, as ethnics refers to a system of morality and valuation and as ethics refers to a care of the self and ethical subject formation. The texts of analysis include recent films by black/African American filmmakers, gansta rap and hip-hop and black star persona: texts ranging from Blaxploitation and New Black (...)
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  10. Karla F. C. Holloway (2006). Accidental Communities: Race, Emergency Medicine, and the Problem of Polyheme®. American Journal of Bioethics 6 (3):7 – 17.
    This article focuses on emergency medical care in black urban populations, suggesting that the classification of a "community" within clinical trial language is problematic. The article references a cultural history of black Americans with pre-hospital emergency medical treatment as relevant to contemporary emergency medicine paradigms. Part I explores a relationship between "autonomy" and "community." The idea of community emerges as a displacement for the ethical principle of autonomy precisely at the moment that institutionalized medicine focuses on diversity. Part II examines (...)
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  11. A. Pablo Iannone (2001). Dictionary of World Philosophy. Routledge.
    This is the first comprehensive reference to the vast field of world philosophy. The Dictionary covers all the major subfields of the discipline, with entries drawn from West African, Arabic, Chinese, Indian, Japanese, Jewish, Korean, Latin American, Maori, and Native American philosophy--including Nahua philosophy, a previously unexplored, but key instance of Pre-Hispanic thought. Entries include: * abazimu * abortion * Advaita * afrocentricity * age of the world * artificial life * baskets of knowledge * bhakti body *brotherhood * chain (...)
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  12. Stanlie M. James & Abena P. A. Busia (eds.) (1993). Theorizing Black Feminisms: The Visionary Pragmatism of Black Women. Routledge.
    Theorizing Black Feminisms outlines some of the crucial debates going on among Black feminists today. In doing so it brings together a collection of some of the most exciting work by Black women scholars. The book encompasses a wide range of diverse subjects and refuses to be limited by notions of disciplinary boundaries or divisions between theory and practice. Theorizing Black Feminisms combines essays on literature, sociology, history, political science, anthropology, and art. As such it will be vital reading for (...)
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  13. Brian Locke (1998). “Top Dog,” “Black Threat,” and “Japanese Cats”: The Impact of the White-Black Binary on Asian-American Identity. Radical Philosophy Review 1 (2):98-125.
    This essay is a reading of two Hollywood films: The Defiant Ones (1958, directed by Stanley Kramer, starring Tony Curtis and Sidney Poitier) and Rising Sun (1993, directed by Philip Kauffman starring Wesley Snipes and Sean Connery, based on the Michael Crichton novel of the same name). The essay argues that these films work to contain black demand for social and political equality not through exclusionary measures, but rather through deliberate acknowledgment of blackness as integral to US identity. My reading (...)
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  14. Robert E. Park (1931). Book Review:The Negro in American Civilization: A Study of Negro Life and Race Relations in the Light of Social Research. Charles S. Johnson. [REVIEW] Ethics 41 (3):367-.
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  15. Kimberly K. Smith (2007). To Love the Wind and Rain: African Americans and Environmental History. Environmental Ethics 29 (3):317-318.
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  16. Kerry Walters (2003). Cornel West and the Politics of Prophetic Pragmatism. Newsletter of the Society for the Advancement of American Philosophy 31 (95):34-37.
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  17. Robley E. Whitson (1962). American Pluralism. Thought 37 (4):492-526.
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