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  1. Jami L. Anderson (2002). The White Closet. Social Philosophy Today 18:97-107.
    Whiteness theorists argue that whiteness has two essential features. First, whiteness colonizes, appropriates and controls the Other. Whiteness is, then, racist.Second, whiteness is constructed unwittingly. Whites are, it is claimed, unaware of the harms they inflict on a genocidal scale because whiteness, like the air we breathe, is “invisible” to those who construct it and are constructed by it. Whiteness is, then, innocent. I think defining whiteness as innocent racism is troubling for two reasons. First, it leaves whites unaccountable for (...)
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  2. Nancy Bauer (2007). The N-Word. Fringe 10.
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  3. Lawrence Blum (2007). Racial Virtues. In Rebecca L. Walker & P. J. Ivanhoe (eds.), Working Virtue: Virtue Ethics and Contemporary Moral Problems. Oxford University Press.
  4. Bernard R. Boxill (2013). Racism. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  5. Bernard R. Boxill (2010). “A Man's a Man for All That”. The Monist 93 (2):188-207.
  6. Corey Brettschneider (2010). When the State Speaks What Should. Perspectives on Politics.
  7. 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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  8. Tamar Szabó Gendler (2008). Alief in Action (and Reaction). Mind and Language 23 (5):552--585.
    I introduce and argue for the importance of a cognitive state that I call alief. An alief is, to a reasonable approximation, an innate or habitual propensity to respond to an apparent stimulus in a particular way. Recognizing the role that alief plays in our cognitive repertoire provides a framework for understanding reactions that are governed by nonconscious or automatic mechanisms, which in turn brings into proper relief the role played by reactions that are subject to conscious regulation and deliberate (...)
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  9. Lisa Guenther (2013). Solitary Confinement: Social Death and its Afterlives. Minnesota University Press.
    Prolonged solitary confinement has become a widespread and standard practice in U.S. prisons—even though it consistently drives healthy prisoners insane, makes the mentally ill sicker, and, according to the testimony of prisoners, threatens to reduce life to a living death. In this profoundly important and original book, Lisa Guenther examines the death-in-life experience of solitary confinement in America from the early nineteenth century to today’s supermax prisons. Documenting how solitary confinement undermines prisoners’ sense of identity and their ability to understand (...)
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  10. Lisa Guenther (2012). Beyond Dehumanization: A Post-Humanist Critique of Intensive Confinement. Journal of Critical Animal Studies. Special Issue on Animals and Prisons 10 (2).
    Prisoners involved in the Attica rebellion and in the recent Georgia prison strike have protested their dehumanizing treatment as animals and as slaves. Their critique is crucial for tracing the connections between slavery, abolition, the racialization of crime, and the reinscription of racialized slavery within the US prison system. I argue that, in addition to the dehumanization of prisoners, inmates are further de-animalized when they are held in conditions of intensive confinement such as prolonged solitude or chronic overcrowding. To be (...)
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  11. Tom Jeannot (2007). 4. Marx, Capitalism, and Race. Radical Philosophy Today 2007:69-92.
    Cedric J. Robinson and others have criticized “Marxism” for “its inability to comprehend either the racial character of capitalism…or mass movements outside Europe.” Whatever the merits of this criticism for “standard Marxism,” Marx’s own thought is neither “economistic” nor Eurocentric, it does not deny historical agency to the struggle against anti-black racism in its own right, and it does not reduce that struggle to the European class struggle. By exploring Marx’s Civil War journalism and correspondence as well as his critique (...)
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  12. Pauline Kleingeld (2007). Kant's Second Thoughts on Race. Philosophical Quarterly 57 (229):573–592.
    During the 1780s, as Kant was developing his universalistic moral theory, he published texts in which he defended the superiority of whites over non-whites. Whether commentators see this as evidence of inconsistent universalism or of consistent inegalitarianism, they generally assume that Kant's position on race remained stable during the 1780s and 1790s. Against this standard view, I argue on the basis of his texts that Kant radically changed his mind. I examine his 1780s race theory and his hierarchical conception of (...)
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  13. Lawrence Lengbeyer (2004). Rhetoric and Anti-Semitism. Academic Questions 17 (2):22-32.
    Given that charges of anti-Semitism, racism, and the like continue to be potent weapons of moral and intellectual critique in our culture, it is important that we work toward a clear understanding about just what sorts of conduct and circumstances constitute these moral offenses. In particular, can criticism of a state (such as Israel), or other social or political institution or organization (such as the NAACP), ever amount to anti-Semitism, racism, or other bigotry against the people represented by or associated (...)
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  14. R. L. Perkins (ed.) (1974). Abortion: Pro and Con. Schenkman.
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  15. Aristotelis Santas (2000). Teaching Anti-Racism. Studies in Philosophy and Education 19 (4):349-361.
    This paper is a discussion of the application of democraticand anti-racist educational principles in a college setting.The paper explores both the implications of pedagogical theoryfor anti-racism and the implications of anti-racism forpedagogy. After giving a brief description of the conditionsencountered in an economically and intellectually impoverishedregion of the country, the paper outlines an application ofJohn Dewey's educational theory to college instruction.Then, after an account of what racism is, the paper reappliesDewey's model to the teaching of anti-racism, and with thehelp of (...)
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  16. Roger Wertheimer (1974). Philosophy on Humanity. In R. L. Perkins (ed.), Abortion: Pro and Con. Schenkman.
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