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  1. Jonathan E. Adler (1994). More on Race and Crime: Levin's Reply. Journal of Social Philosophy 25 (2):105-114.
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  2. Jonathan E. Adler (1993). Crime Rates by Race and Causal Relevance: A Reply to Levin. Journal of Social Philosophy 24 (1):176-184.
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  3. Friedrich Baerwald (1940). Dr. Tansill on Racial Theory. Thought 15 (4):758-760.
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  4. Christopher Bagley & Gajendra K. Verma (1972). Some Effects of Teaching Designed to Promote Understanding of Racial Issues in Adolescence. Journal of Moral Education 1 (3):231-238.
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  5. Katherine Baicker, Amitabh Chandra & Jonathan Skinner (2005). Geographic Variation in Health Care and the Problem of Measuring Racial Disparities. Perspectives in Biology and Medicine 48 (1):42-S53.
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  6. Alison Bailey (2005). Book Review: Naomi Zack.Women of Color and Philosophy. Malden, Mass.: Blackwell Publishers, 2000. [REVIEW] Hypatia 20 (1):220-225.
    Naomi Zack’s unique and important collection, Women of Color and Philosophy, brings together for the first time the voices of twelve philosophers who are women of color. She begins with the premise that the work of women of color who do philosophy in academe, but who do not write exclusively on issues of race, ethnicity, and gender, merits a collection of its own. It’s rare that women of color pursue philosophy in academic contexts; Zack counts at most thirty among the (...)
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  7. Jennifer Baker, Terry Dunbar & Margaret Scrimgeour (2010). Feminist Bioethics and Indigenous Research Reform in Australia : Is an Alliance Across Gender, Racial, and Cultural Borders a Useful Strategy for Promoting Change? In Jackie Leach Scully, Laurel Baldwin-Ragaven & Petya Fitzpatrick (eds.), Feminist Bioethics: At the Center, on the Margins. Johns Hopkins University Press.
  8. Lawrie Balfour (2012). Multiracial Democracy Between Past and Future. [REVIEW] Political Theory 40 (1):108 - 115.
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  9. Lawrie Balfour (2010). Darkwater's Democratic Vision. Political Theory 38 (4):537 - 563.
    This essay considers W. E. B. Du Bois's Darkwater (1920) as a window onto Du Bois's political theory at an underexamined stage of his career and onto a challenge at the heart of black political thought: how to formulate a conception of collective life that regards the humanity of black women and men as a central concern. Exploring Du Bois's attempt to articulate what can be seen through the lens of an avowedly "black" perspective and his creative juxtaposition of different (...)
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  10. Duncan Barker (1996). 'The Golden Age is Proclaimed'? The Carmen Saeculare and the Renascence of the Golden Race. Classical Quarterly 46 (02):434-.
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  11. Patricia Barton (2008). Imperialism, Race, and Therapeutics: The Legacy of Medicalizing the “Colonial Body”. Journal of Law, Medicine and Ethics 36 (3):506-516.
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  12. Ingrid Bartsch (2001). Book Review: Chris J. Cuomo. Feminism and Ecological Communities: An Ethic of Flourishing. London and New York: Routledge, 1998. And No�L Sturgeon. Ecofeminist Natures: Race, Gender, Feminist Theory and Political Action. London and New York: Routledge, 1997. [REVIEW] Hypatia 16 (2):109-111.
  13. Edwina Barvosa (2013). The Gloria Anzaldúa Reader. Edited by Analouise Keating. Durham, N.C.: Duke University Press, 2009; and Bridging: How Gloria Anzaldúa's Life and Work Transformed Our Own. Edited by Analouise Keating and Gloria González‐López. Austin: University of Texas Press, 2011. [REVIEW] Hypatia 28 (2):377-382.
  14. Alison Bashford (2003). Nayan Shah,Contagious Divides: Epidemics and Race in San Francisco's Chinatown. Berkeley: University of California Press, 2001. [REVIEW] Metascience 12 (3):435-437.
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  15. Andrew Benjamin (2007). What If the Other Were an Animal? Hegel on Jews, Animals and Disease. Critical Horizons 8 (1):61-77.
    The question of the other appears to be a uniquely human concern. Engagement with the nature of alterity and the quality of the other are philosophical projects that commence with an assumed anthropocentrism. This anthropocentrism will be pursued by way of Hegel's discussion of "disease" in his Philosophy of Nature. Disease is implicitly bound up with race, racial identity and animality, and provides an opening to the question: what if the other were an animal? Any answer to this question should (...)
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  16. Paul Benson (2011). Symposia on Gender, Race and Philosophy. Hypatia 24 (4):26-49.
  17. T. J. Berard (2010). Unpacking “Institutional Racism”. Schutzian Research 2:109-133.
    Overt racism and discrimination have been on the decline in the United States for at least two generations. Yet many American institutions continue to produce racial disparities. Sociologists and social critics have predominantly explained continuing disparities as results of continuing racism and discrimination, albeit in increasingly covert, anonymous forms; these critics suggest racism and discrimination have to be understood as historical, systemic problems operating at the level of institutions, culture, and society, even if overt forms are now rare. With increasing (...)
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  18. Claudia Bernard (2012). Ethical Issues in Researching Black Teenage Mothers with Harmful Childhood Histories: Marginal Voices. Ethics and Social Welfare 7 (1):54-73.
    This paper highlights a number of ethical dilemmas encountered in a pilot study with a hard-to-reach group of research participants with harmful childhood histories. Drawing on a project exploring black teenage mothers' understandings of their own childhood experiences of abuse, it is argued that in asking young mothers to talk about such an emotionally sensitive topic as their own harmful childhood, a number of challenges are posed about how to deal with number of key ethical principles. The paper begins by (...)
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  19. Robert Bernasconi (2012). Crossed Lines in the Racialization Process: Race as a Border Concept. Research in Phenomenology 42 (2):206-228.
    Abstract The phenomenological approach to racialization needs to be supplemented by a hermeneutics that examines the history of the various categories in terms of which people see and have seen race. An investigation of this kind suggests that instead of the rigid essentialism that is normally associated with the history of racism, race predominantly operates as a border concept, that is to say, a dynamic fluid concept whose core lies not at the center but at its edges. I illustrate this (...)
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  20. Robert Bernasconi & Tommy L. Lott (2000). Edited Volumes-the Idea of Race. History and Philosophy of the Life Sciences 22 (3):453-453.
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  21. John A. Berteaux (2010). Darby, Derrick . Rights, Race, and Recognition . Cambridge: Cambridge University Press, 2009 . Pp. 194. $90.00 (Cloth); $32.99 (Paper). [REVIEW] Ethics 120 (3):592-595.
  22. Magali Bessone (2013). Will the Real Tolerant Racist Please Stand Up? Journal of Applied Philosophy 30 (3):209-223.
    One of the most perplexing paradoxes of toleration concerns the ‘tolerant racist’. According to most current definitions of toleration, a person is considered tolerant if, and only if, 1) he refrains from interfering with something 2) he deeply disapproves of, 3) in spite of having the power to interfere. Hence, a racist who refrains from discriminating against members of races he considers inferior despite having the power to do so, should be considered a tolerant person. Moreover, a person can apparently (...)
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  23. Steven Best & Douglas Kellner, Rap, Black Rage, and Racial Difference.
    Ice Cube "What's a brother gotta do to get a message through to the Red, White, and Blue?" Ice-T Rap music has emerged as one of the most distinctive and controversial music genres of the past decade. A significant part of hip hop culture, [1] rap articulates the experiences and conditions of African-Americans living in a spectrum of marginalized situations ranging from racial stereotyping and stigmatizing to struggle for survival in violent ghetto conditions. In this cultural context, rap provides a (...)
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  24. Chetan Bhatt (1997). Liberation and Purity: Race, New Religious Movements, and the Ethics of Postmodernity. Ucl Press.
    First published in 1997. Routledge is an imprint of Taylor & Francis, an informa company.
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  25. Raj Bhopal (2006). Race and Ethnicity: Responsible Use From Epidemiological and Public Health Perspectives. Journal of Law, Medicine Ethics 34 (3):500-507.
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  26. M. Gregg Bloche (2006). Race, Money and Medicines. Journal of Law, Medicine Ethics 34 (3):555-558.
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  27. Walter E. Block & Violet Obioha (2012). War on Black Men: Arguments for the Legalization of Drugs. Criminal Justice Ethics 31 (2):106-120.
    Abstract The leadership of the black community is concerned with welfare, with equality, with unemployment, with discrimination, with racism, with the pay gap, and with dozens of other such traditional issues. Oh, yes, they are also apprehensive about the use of addictive drugs. But, as we speak, young male members of this community are being incarcerated at frightful rates, and, even worse, are killing each other to boot. One would think that this latter issue would occupy the interest of black (...)
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  28. Lawrence Blum (2002). Global Inequality and Race. Philosophical Topics 30 (2):291-324.
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  29. Lawrence Blum (1999). Race, Community and Moral Education: Kohlberg and Spielberg as Civic Educators. Journal of Moral Education 28 (2):125-143.
    Literature on moral education has contributed surprisingly little to our understanding of issues of race and education. The creation of inter-racial communities in schools is a particularly vital antiracist educational goal, one for which public support in the United States has weakened since the 1970s. As contexts for antiracist moral education, such communities should involve racially plural groups of students learning about, and engaging in, common aims, some of which must be distinctly antiracist: an explicit concern to institute racially just (...)
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  30. Anthony Bogues (2001). Review of the Racial Contract by Charles Mills'. [REVIEW] Constellations 8 (2):267-285.
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  31. Vence L. Bonham (2001). Race, Ethnicity, and Pain Treatment: Striving to Understand the Causes and Solutions to the Disparities in Pain Treatment. Journal of Law, Medicine and Ethics 28 (s4):52-68.
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  32. Mark Bonta (2009). Taking Deleuze Into the Field: Machinic Ethnography for the Social Sciences Julia Mahler (2008) Lived Temporalities: Exploring Duration in Guatemala. Empirical and Theoretical Studies. Bielefeld: Transcript Verlag. Arun Saldanha (2007) Psychedelic White: Goa Trance and the Viscosity of Race. Minneapolis and London: University of Minnesota Press. [REVIEW] Deleuze Studies 3 (1):135-142.
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  33. W. James Booth (2008). The Color of Memory: Reading Race with Ralph Ellison. Political Theory 36 (5):683 - 707.
    In this article, I am concerned with the relationship between the visibility of race as color, the memory of injustice, and American identity. The visibility of color would seem to make it a daily reminder of race and its history, and in this way to be intimately a part of American memory and identity. Yet the tie between memory and color is anything but certain or transparent. Rather, as I shall argue, it is a latticework composed of things remembered, forgotten, (...)
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  34. W. James Booth (2008). The Color of Memory Reading Race with Ralph Ellison. Political Theory 36 (5):683-707.
  35. Marieke Borren (2013). Feminism as Revolutionary Practice: From Justice and the Politics of Recognition to Freedom. Hypatia 28 (1):197-214.
    In the 1980s extra-parliamentary social movements and critical theories of race, class, and gender added a new sociocultural understanding of justice—recognition—to the much older socioeconomic one. The best-known form of the struggle for recognition is the identity politics of disadvantaged groups. I argue that there is still another option to conceptualize their predicament, neglected in recent political philosophy, which understands exclusion not in terms of injustice, more particularly a lack of sociocultural recognition, but in terms of a lack of freedom. (...)
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  36. Bernard Boxill (2010). Comments on Professors Gines, Mills, and Shelby. Journal of Social Philosophy 41 (3):385-397.
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  37. Bernard Boxill (2009). Review of Jon Miller, Rahul Kumar (Eds.), Reparations: Interdisciplinary Inquiries. [REVIEW] Notre Dame Philosophical Reviews 2009 (2).
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  38. Jan Boxill (1992). Racism and Justice. Teaching Philosophy 15 (3):285-287.
  39. Dwight Boyd (2011). Learning to Leave Liberalism…and Live with Complicity, Conundrum and Moral Chagrin. Journal of Moral Education 40 (3):329-337.
    This paper is a story of personal learning. I locate its beginning in my early, comfortable adoption of liberalism as the preferred perspective for my work as a philosopher of education. I then trace how and why I became disaffected with this perspective. I describe how learning from students, feminism and critical race theory led to an acceptance of the fact that my particular social locations as a white, upper-middle-class, educated, heterosexual man are not politically neutral as liberalism would have (...)
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  40. Laura Brace (2006). Wayward Reproductions: Genealogies of Race and Nation in Transatlantic Modern Thought. Contemporary Political Theory 5 (2):231.
  41. E. M. J. Bracke (2010). (W.H.) Race (Ed., Trans.) Apollonius Rhodius: Argonautica. (Loeb Classical Library 1) Pp. Xxxii + 511, Maps. Cambridge, MA and London: Harvard University Press, 2008. Cased, £15.95, €22.50, US$24. ISBN: 978-0-674-99630-. [REVIEW] The Classical Review 60 (02):607-608.
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  42. Godfrey Brandt & David Muir (1986). Schooling, Morality and Race. Journal of Moral Education 15 (1):58-67.
    Abstract In this paper the authors examine the nature and significance of the interface between race, culture and morality and the implications for the classroom teacher in relation to schooling generally and moral education in particular. They argue that morality is circumscribed by the culture(s) from which it derives and within which it operates. It is therefore, impossible to consider one without the other. The same applies in relation to race and culture and similarly to the holism of race, culture (...)
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  43. Lundy Braun (2002). Race, Ethnicity, and Health: Can Genetics Explain Disparities? Perspectives in Biology and Medicine 45 (2):159-174.
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  44. Rose M. Brewer (2006). Thinking Critically About Race and Genetics. Journal of Law, Medicine Ethics 34 (3):513-519.
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  45. Howard Brody, Jason E. Glenn & Laura Hermer (2012). Racial/Ethnic Health Disparities and Ethics. Cambridge Quarterly of Healthcare Ethics 21 (03):309-319.
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  46. Nick Bromell (2013). Democratic Indignation: Black American Thought and the Politics of Dignity. Political Theory 41 (2):0090591712470627.
    This essay argues that black Americans writing from outside or at the margins of the democratic polity shed important light on the nature of human dignity and on the political emotion that offers—to oneself and to others—the surest proof of the existence of such dignity: indignation. I focus in particular on four insights of this body of black American political thought: that the presumption of dignity is the basis on which citizenship is conferred, while its denial is the justification by (...)
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  47. Nancy Beale Bross (1981). Book Review:The Oak Park Strategy: Community Control of Racial Change. Carole Goodwin. [REVIEW] Ethics 91 (2):339-.
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  48. Alexander Brown (2008). The Racial and Religious Hatred Act 2006: A Millian Response. Critical Review of International Social and Political Philosophy 11 (1):1-24.
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  49. Katy Gray Brown (2003). Going Native: Indians in the American Cultural Imagination (Review). Hypatia 18 (3):718-721.
  50. W. O. Brown (1933). Rationalization of Race Prejudice. International Journal of Ethics 43 (3):294-306.
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