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  1. Barbara J. Ballard (2004). Frederick Douglass and the Ideology of Resistance. Critical Review of International Social and Political Philosophy 7 (4):51-75.
    Frederick Douglass (1818?1895) was the most significant African?American leader of the nineteenth century. Secretly acquiring literacy as a slave, he grew into a brilliant speaker whose essential genius was to articulate and impeach the ideologies of the day. Douglass was one of the foremost defenders of black emancipation and women?s rights. He developed a dual philosophy of resistance and integration. He taxed blacks with the need for self?reliance; he recalled whites to the justice of racial equality. Freedom would be won (...)
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  2. Lawrence Blum (2007). Race, National Ideals, and Civic Virtue. Social Theory and Practice 33 (4):533-556.
  3. Alexander Brown (2008). Review of Paul Gomberg's "How to Make Opportunity Equal: Race and Contributive Justice&Quot;. [REVIEW] Ethical Theory and Moral Practice 11 (1).
  4. Tommy J. Curry (2009). I'm Too Real For Yah. Radical Philosophy Review 12 (1/2):61-77.
    I am interested in looking at Krumpin’ through what I am calling the “politics of submergence.” If my world is chaotic, if my Blackness is my murderer, can I be expected to create beauty? Can my art be transformative? My paper argues that Krumpin’ is in fact transformative, not to the extent that it perpetuates hope, but maintains its social pessimism. In accepting both the conditions that have sustained the racial marginalization of African descended people, and the impotence of this (...)
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  5. Derrick Darby (2010). Reparations and Racial Inequality. Philosophy Compass 5 (1):55-66.
    A recent development in philosophical scholarship on reparations for black chattel slavery and Jim Crow segregation is reliance upon social science in normative arguments for reparations. Although there are certainly positive things to be said in favor of an empirically informed normative argument for black reparations, given the depth of empirical disagreement about the causes of persistent racial inequalities, and the ethos of 'post-racial' America, the strongest normative argument for reparations may be one that goes through irrespective of how we (...)
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  6. Jorge J. E. Gracia (2002). Minorities and the Philosophical Marketplace. Metaphilosophy 33 (5):535-551.