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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. Linda Martín Alcoff (1997). Philosophy and Racial Identity. Philosophy Today 41 (1):67-76.
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  4. Mashuq Ally (2011). Acknowledging the Other: A Multidimensional Analysis of Race and Identity. Philosophia 40 (2).
    I attempt to conceptualize racism through an acknowledgement and evaluation of ethnoracial “difference.” The multidimensionalities of ethnoracial definition and experience as well as of racist expression have prompted the multidisciplinary nature of the analytic work necessary to understand them. Although I focus upon the core issue of individual racism with special reference to moral issues, I also explore ethical and sociopolitical implications of racial identification, and make some suggestions concerning future developments with regard to appreciation and acknowledgement of otherness within (...)
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  5. Jesús Alturo (1998). Escritores Latinos de Catalunya. El Canónigo Ermengol Bernat de la Seu d''Urgell (S.XI). Humanitas 50:395-418.
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  6. Susan E. Babbitt & Sue Campbell (eds.) (1999). Racism and Philosophy. Cornell University Press.
    By definitively establishing that racism has broad implications for how the entire field of philosophy is practiced -- and by whom -- this powerful and ...
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  7. Étienne Balibar (2005). La construction du racisme. Actuel Marx 2 (2):11-28.
    We observe many signs of the fact that the category « racism » not only has profoundly changed its meaning, but could also have reached the limits of its historical validity, both as an instrument of theoretical analysis, and as an instrument of progressive politics. The failed World Conference against Racism, Racial Discrimination, Xenophobia and related Intolerance in Durban was a striking indication in this respect. As a consequence, we can no longer proceed in our struggle against extreme discriminations and (...)
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  8. Robert Bernasconi (ed.) (2001). Race. Wiley-Blackwell.
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  9. 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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  10. 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.
    Julia Mahler Lived Temporalities: Exploring Duration in Guatemala. Empirical and Theoretical Studies. Bielefeld: Transcript Verlag.Arun Saldanha Psychedelic White: Goa Trance and the Viscosity of Race. Minneapolis and London: University of Minnesota Press.
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  11. 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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  12. 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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  13. 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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  14. W. O. Brown (1933). Rationalization of Race Prejudice. International Journal of Ethics 43 (3):294-306.
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  15. Janet Burke & Ted Humphrey (2011). The New Black Legend of Bartolomé de Las Casas : Race and Personhood. In Jorge J. E. Gracia (ed.), Forging People: Race, Ethnicity, and Nationality in Hispanic American and Latino/a Thought. University of Notre Dame Press.
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  16. E. Holly Buttner, Kevin B. Lowe & Lenora Billings-Harris (2007). Impact of Leader Racial Attitude on Ratings of Causes and Solutions for an Employee of Color Shortage. Journal of Business Ethics 73 (2):129 - 144.
    Diversity scholars have emphasized the critical role of corporate leaders for ensuring the success of diversity strategic initiatives in organizations. This study reports on business school leaders’ attributions regarding the causes for and solutions to the low representation of U.S. faculty of color in business schools. Results indicatethat leaders with greater awareness of racial issues rated an inhospitable organizational culture as a more important cause and cultural change and recruitment as more important solutions to faculty of color under-representation than did (...)
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  17. Edmund F. Byrne (2010). Commentary on Lawrence Blum's. Social Philosophy Today 19:239-241.
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  18. David Cannadine (2013). The Undivided Past: Humanity Beyond Our Differences. Alfred A. Knopf.
    Religion -- Nation -- Class -- Gender -- Race -- Civilization.
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  19. Andrew N. Carpenter (2000). Race and the Enlightenment. Teaching Philosophy 23 (3):299-301.
  20. Charles Carr (1980). Making Race a Factor. Journal of Social Philosophy 11 (3):14-16.
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  21. Bob Carter & Steve Fenton (2010). Not Thinking Ethnicity: A Critique of the Ethnicity Paradigm in an Over‐Ethnicised Sociology. Journal for the Theory of Social Behaviour 40 (1):1-18.
    The many critical approaches to an ‘ethnicity framework’ have fallen short of a very possible conclusion—that the language of ethnicity provides, for the most part, a poor paradigm with which to work. In the present paper we seek not only to re-state some key weaknesses of this paradigm but also to suggest that these weaknesses are more general in an over-ethnicised sociology. There are numerous critiques of particular models or elements of ethnicity thinking, including critiques of primordialist approaches , of (...)
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  22. Isaac E. Catt (2001). Signs of Disembodiment in Racial Profiling. American Journal of Semiotics 17 (4):291-318.
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  23. Timothy Caulfield & Simrat Harry (2008). Popular Representations of Race: The News Coverage of BiDil. Journal of Law, Medicine and Ethics 36 (3):485-490.
    The BiDil story offers an ideal opportunity to explore the nature and tone of media representations of race and genetics. For example, was a biological view of race emphasized? Or was the notion of race presented in a critical fashion?
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  24. James P. Chamberlain (1981). Race, IQ and Jensen. Philosophical Studies 28:416-418.
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  25. Tina Chanter (2010). Antigone's Liminality: Hegel's Racial Purification of Tragedy and the Naturalization of Slavery. In Kimberly Hutchings & Tuija Pulkkinen (eds.), Hegel's Philosophy and Feminist Thought: Beyond Antigone? Palgrave Macmillan.
  26. Tina Chanter (2006). Abjection and the Constitutive Nature of Difference: Class Mourning In. Hypatia 21 (3).
    : This essay examines the connections between ignorance and abjection. Chanter relates Julia Kristeva's notion of abjection to the mechanisms of division found in feminist theory, race theory, film theory, and cultural theory. The neglect of the co-constitutive relationships among such categories as gender, race, and class produces abjection. If those categories are treated as separate parts of a person's identity that merely interlock or intermesh, they are rendered invisible and unknowable even in the very discourses about them. Race thus (...)
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  27. Darren Chetty (2014). The Elephant in the Room: Picturebooks, Philosophy for Children and Racism. Childhood and Philosophy 10 (19):11-31.
    Whilst continuing racism is often invoked as evidence of the urgent need for Philosophy for Children, there is little in the current literature that addresses the topic. Drawing on Critical Race Theory and the related field of Critical Whiteness Studies , I argue that racism is deeply ingrained culturally in society, and best understood in the context of ‘Whiteness’. Following a CRT-informed analysis of two picturebooks that have been recommended as starting points for philosophical enquiry into multiculturalism, racism and diversity (...)
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  28. Frances S. Chew (2000). Talking About Race in a Scientific Context. Science and Engineering Ethics 6 (4):485-494.
    There are at least two approaches that assist students in understanding complexity and differing interpretations about human diversity and race. Because differing perspectives emerge from data perceived at different levels, different scales provide a tool for understanding relationships among perspectives and understanding the differential importance of specific factors. Constructivist listening, which assists students in examining their own experiences, feelings and understanding, provides a tool for digesting complex new material and learning emotional literacy. It can be applied to dialogue about race (...)
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  29. Mildred K. Cho (2006). Racial and Ethnic Categories in Biomedical Research: There is No Baby in the Bathwater. Journal of Law, Medicine Ethics 34 (3):497-499.
    The use of racial categories in biomedicine has had a long history in the United States. However, social hierarchy and discrimination, justified by purported scientific differences, has also plagued the history of racial categories. Because “race” has some correlation with biological and genetic characteristics, there has been a call not to “throw the baby out with the bathwater” by eliminating race as a research or clinical category. I argue that race is too undefined and fluid to be useful as a (...)
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  30. Michael Cholbi (2006). Race, Capital Punishment, and the Cost of Murder. Philosophical Studies 127 (2):255 - 282.
    Numerous studies indicate that racial minorities are both more likely to be executed for murder and that those who murder them are less likely to be executed than if they murder whites. Death penalty opponents have long attempted to use these studies to argue for a moratorium on capital punishment. Whatever the merits of such arguments, they overlook the fact that such discrimination alters the costs of murder; racial discrimination imposes higher costs on minorities for murdering through tougher sentences, and (...)
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  31. George Ciccariello-Maher (2014). Decolonial Realism: Ethics, Politics and Dialectics in Fanon and Dussel. Contemporary Political Theory 13 (1):2.
    This article approaches contemporary European debates on the subject of realism through the lenses offered by two decolonial thinkers: Fanon and Dussel. Whereas both share with realism a fundamental emphasis on reality as the starting point for theory – an assumption shared by much decolonial thought – they nevertheless provide another layer of specificity in their consideration of the colonial condition, diagnosing a fundamental absence of reciprocity that dictates the course of decolonization as a transformation of reality. Reconsidering the debates (...)
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  32. Natalie Cisneros (2013). “Alien” Sexuality: Race, Maternity, and Citizenship. Hypatia 28 (2):290-306.
    In this paper, I provide an analysis of the emergence of “problematic of alien sexuality.” I first locate discourses about “alien sexuality,” and the so-called anchor baby in particular, within other national discourses surrounding maternity, the fetus, and citizenship. I analyze the ways that national political discourses surrounding “anchor babies” and “alien maternity” construct the “problematic of alien sexuality,” thus constituting the “alien” subject as always-already perverse. I suggest that this production of a sexually deviant and threatening “alien” subject functions (...)
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  33. Virgil A. Clift (1963). Hullfish and Race Relations. Educational Theory 13 (3):196-199.
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  34. Sharyn Clough (2008). Science and Social Inequality: Feminist and Postcolonial Issues by Sandra Harding. Hypatia 23 (2):197-202.
  35. Cynthia D. Coe (2009). Visible Identities: Race, Gender, and the Self (Review). Journal of Speculative Philosophy 23 (3):pp. 264-266.
  36. P. Cole (forthcoming). Bob Carter, Realism and Racism: Concepts of Race in Sociological Research. Radical Philosophy.
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  37. P. Cole (1999). David Theo Goldberg. Racial Subjects: Writing on Race in America. Journal of Applied Philosophy 16:109-112.
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  38. Phillip Cole (2002). Realism and Racism: Concepts of Race in Sociological Research. [REVIEW] Radical Philosophy 111.
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  39. M. Shawn Copeland (2006). Disturbing Aesthetics of Race. Journal of Catholic Social Thought 3 (1):17-27.
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  40. Drucilla Cornell (2010). Symbolic Forms for a New Humanity: Cultural and Racial Reconfigurations of Critical Theory. Fordham University Press.
    In dialogue with afro-caribbean philosophy, this book seeks in Cassirer's philosophy of symbolic forms a new vocabulary for approaching central intellectual and ...
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  41. Rosely Gomes Costa (2007). Racial Classification Regarding Semen Donor Selection in Brazil. Developing World Bioethics 7 (2):104–111.
    ABSTRACTBrazil has not yet approved legislation on assisted reproduction. For this reason, clinics, hospitals and semen banks active in the area follow Resolution 1358/92 of the Conselho Federal de Medicina, dated 30 September 1992. In respect to semen donation, the object of this article, the Resolution sets out that gamete donation shall be anonymous, that is, that the donor and recipients shall not be informed of each other's identity. Thus, since recipients are unaware of the donor's identity, semen banks and (...)
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  42. John Cottingham (1980). Race and Individual Merit. Philosophy 55 (214):525 - 531.
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  43. Chana Berniker Cox (1993). On Michael Levin's "Responses to Race Differences in Crime'. Journal of Social Philosophy 24 (1):155-162.
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  44. Lee A. Craig (1992). “Raising Among Themselves”: Black Educational Advancement and the Morrill Act of 1890. [REVIEW] Agriculture and Human Values 9 (1):31-37.
    Debate over the curricula of Black colleges and universities dates back to before the turn of the century and involved such noted Black leaders as Booker T. Washington and W.E.B. DuBois. The 1890 Land-Grant Colleges eventually established in 17 southern and border states were created to provide institutions for the teaching of the agricultural and mechanical arts to African-Americans. However, due to their being chronically underfunded and understaffed during the early decades of their existence, they focused mainly on teacher training (...)
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  45. Barbara Cruikshank (2014). Disciplining the Poor: Neoliberal Paternalism and the Persistent Power of Race. Contemporary Political Theory 13 (1):e1.
  46. Ariane Cruz (2014). The Erotic Life of Racism. By Sharon Patricia Holland. Durham, N.C.: Duke University Press, 2012. Hypatia 29 (1):257-261.
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  47. Ann E. Cudd (1998). Multiculturalism as a Cognitive Virtue of Scientific Practice. Hypatia 13 (3):43 - 61.
    I argue that science will be better, by its own criteria, if it pursues multiculturalism, by which I mean an ethnic- and gender-diverse set of scientists. I argue that minority and women scientists will be more likely to recognize false, prejudiced assumptions about race and gender that infect theories. And the kinds of changes that society will undergo in pursuing multiculturalism will help reveal these faulty assumptions to scientists of all races and genders.
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  48. Lorraine Culley (2006). Transcending Transculturalism? Race, Ethnicity and Health-Care. Nursing Inquiry 13 (2):144-153.
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  49. Chris J. Cuomo (1999). Ecofeminist Natures: Race, Gender, Feminist Theory and Political Action. Environmental Ethics 21 (4):429-432.
  50. James T. Cushing (1993). Book Review:Too Hot to Handle: The Race for Cold Fusion Frank Close. [REVIEW] Philosophy of Science 60 (4):666-.
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