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  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.
  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. 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.
  9. 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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  10. 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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  11. 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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  12. 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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  13. Stephen Nathan Haymes (2001). Pedagogy and the Philosophical Anthropology of African American Slave Culture. Philosophia Africana 4 (2):63-92.
  14. 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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  15. 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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  16. 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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  17. 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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  18. Clarence Sholé Johnson (2001). Cornel West, African American Critical Thought, and the Quest for Social Justice. Journal of Social Philosophy 32 (4):547–572.
  19. 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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  20. Thaddeus McEwen (2003). Ethical Beliefs and Behaviors of Future African-American Business Professionals. Business and Professional Ethics Journal 22 (3):23-48.
  21. 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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  22. Robin T. Peterson (2002). The Depiction of African American Children's Activities in Television Commercials: An Assessment. [REVIEW] Journal of Business Ethics 36 (4):303 - 313.
    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. 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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  24. 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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  25. Robley E. Whitson (1962). American Pluralism. Thought 37 (4):492-526.
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