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  1. Linda Alcoff (2004). Against "Post-Ethnic" Futures. Journal of Speculative Philosophy 18 (2):99-117.
  2. Lawrence Blum (2007). Racial Virtues. In Rebecca L. Walker & P. J. Ivanhoe (eds.), Working Virtue: Virtue Ethics and Contemporary Moral Problems. Oxford University Press
  3. Lisa M. Heldke (2004). A du Boisian Proposal for Persistently White Colleges. Journal of Speculative Philosophy 18 (3):224-238.
    What would it look like for a college, white in its history and predominantly white in its present reality, to create a program that responds to, and works in support of, the agenda Du Bois proposes for the “Negro university” of the 1930’s? How can a white college cease to be an obstacle to the liberation of African Americans? That is, how can a persistently white college become actively antiracist and pursue a goal of educating antiracist white students—students who could (...)
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  4. Chad Kautzer (2010). Contract and Domination. Journal of Speculative Philosophy 23 (4):370-373.
  5. David Haekwon Kim (2007). Self-Contempt and Color-Blind Liberalism in The Accidental Asian. In E. Ann Kaplan & Susan Scheckel (eds.), Boundaries of Affect: Ethnicity and Emotion. Stony Brook University Humanities Institute
  6. Shelley M. Park & Cheryl Green (2000). The Transracial Adoption of Ethnic Minority Children: Questions Regarding Legal and Scientific Interpretations of a Child’s Best Interests. Adoption Quarterly 3 (2):5-34.
    This paper examines a variety of social scientific studies purporting to demonstrate that transracial adoption is in the best interests of children. Finding flaws in these studies and the ethical and political arguments based upon such scientific findings, we argue for adoption practices and policies that respect the racial and ethnic identities of children of color and their communities of origin.
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  7. Aaron Allen Schiller (2009). Colorblindness and Black Friends in Stephen Colbert’s America. In Stephen Colbert and Philosophy. Open Court
    Is there a contradiction in Stephen Colbert’s attitudes towards race? How can he consistently claim to be colorblind and yet hold a national search for a new "black friend"? I argue that Stephen is trying to claim rights and shirk responsibilities on matters of race relations in America, and that his famous notion of "truthiness" is an extension of this attitude to other areas of social and political discourse.
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  8. Paul C. Taylor (2004). Silence and Sympathy: Dewey's Whiteness. In George Yancy (ed.), What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge