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  1. Kwame Anthony Appiah (1986). Racism and Moral Pollution. Philosophical Forum 18 (2-3):185-202.
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  2. Dwight Boyd* † (2004). The Legacies of Liberalism and Oppressive Relations: Facing a Dilemma for the Subject of Moral Education. Journal of Moral Education 33 (1):3-22.
    In modern Western moral and political theory the notion of the liberal subject has flourished as the locus of moral experience, interpretation and critique. Through this conceptual lens on subjectivity, individuals are enabled to shape and regulate their interactions in arguably desirable ways, e.g. through principles of respect for persons and the constraints of reciprocal rights, and moral education has largely adopted this perspective. However, this article argues that some kinds of morally significant relations?those framed by social groups related to (...)
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  3. David Brax & Christian Munthe (2013). Part I: Introduction to the Philosophy of Hate Crime. In The Philosophy of Hate Crime Anthology. University of Gothenburg.
  4. David Brax & Christian Munthe (2013). The Philosophy of Hate Crime Anthology. University of Gothenburg.
    Introductory anthology to the philosophy of hate crime, written in the EU project "When Law and Hate Collide".
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  5. Karla C. Holloway (2006). Accidental Communities: Race, Emergency Medicine, and the Problem of PolyHeme ®. American Journal of Bioethics 6 (3):7-17.
    This article focuses on emergency medical care in black urban populations, suggesting that the classification of a ?community? within clinical trial language is problematic. The article references a cultural history of black Americans with pre-hospital emergency medical treatment as relevant to contemporary emergency medicine paradigms. Part I explores a relationship between ?autonomy? and ?community.? The idea of community emerges as a displacement for the ethical principle of autonomy precisely at the moment that institutionalized medicine focuses on diversity. Part II examines (...)
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  6. Stephen Capone (2009). Race Questions, Provincialism, & Other American Problems. Newsletter of the Society for the Advancement of American Philosophy 37 (108):58-60.
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  7. Michael D. Casserly & John R. Garrett (1977). Beyond the Victim: New Avenues for Research on Racism in Education. Educational Theory 27 (3):196-204.
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  8. Robert Champigny (1972). Humanism and Human Racism. The Hague,Mouton.
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  9. Subrata Chattopadhyay, Catherine Myser & Raymond De Vries (2013). Bioethics and Its Gatekeepers: Does Institutional Racism Exist in Leading Bioethics Journals? [REVIEW] Journal of Bioethical Inquiry 10 (1):7-9.
    Who are the gatekeepers in bioethics? Does editorial bias or institutional racism exist in leading bioethics journals? We analyzed the composition of the editorial boards of 14 leading bioethics journals by country. Categorizing these countries according to their Human Development Index (HDI), we discovered that approximately 95 percent of editorial board members are based in (very) high-HDI countries, less than 4 percent are from medium-HDI countries, and fewer than 1.5 percent are from low-HDI countries. Eight out of 14 leading bioethics (...)
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  10. Pheng Cheah (2002). Affordance', or Vulnerable Freedom: A Response to Cornell and Murphy's 'Anti-Racism, Multiculturalism and the Ethics of Identification. Philosophy and Social Criticism 28 (4):451-462.
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  11. Simon Clarke (2003). Social Theory, Psychoanalysis, and Racism. Palgrave Macmillan.
    Sociological explanations of racism tend to concentrate on the structures and dynamics of modern life that facilitate discrimination and hierarchies of inequality. In doing so, they often fail to address why racial hatred arises (as opposed to how it arises) as well as to explain why it can be so visceral and explosive in character. Bringing together sociological perspectives with psychoanalytic concepts and tools, this text offers a clear, accessible and thought-provoking synthesis of varieties of theory, with the aim of (...)
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  12. Sharyn Clough & William E. Loges (2008). Racist Value Judgments as Objectively False Beliefs: A Philosophical and Social-Psychological Analysis. Journal of Social Philosophy 39 (1):77–95.
    Racist beliefs express value judgments. According to an influential view, value judgments are subjective, and not amenable to rational adjudication. In contrast, we argue that the value judgments expressed in, for example, racist beliefs, are false and objectively so. Our account combines a naturalized, philosophical account of meaning inspired by Donald Davidson, with a prominent social-psychological theory of values pioneered by the social-psychologist Milton Rokeach. We use this interdisciplinary approach to show that, just as with beliefs expressing descriptive judgments, beliefs (...)
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  13. Shari Collins-Chobanian (1999). Faces of Environmental Racism: Confronting Issues of Global Justice. Environmental Ethics 21 (3):325-328.
  14. Stanley Coren (1998). Student Evaluations of an Instructor's Racism and Sexism: Truth or Expedience? Ethics and Behavior 8 (3):201 – 213.
    In many institutions of higher learning, questions are being added to standardized student course evaluation forms to assess the instructor's racism, sexism, and sensitivity to multicultural issues. In this article, 1 review data from both an experimental simulation and actual course evaluation submissions to show that such information is subject to two basic psychological errors. The first is the fundamental attribution error, which reflects the students inability to separate the message from the messenger when dealing with individual difference data that (...)
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  15. J. Angelo Corlett (1993). Racism and Affirmative Action. Journal of Social Philosophy 24 (1):163-175.
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  16. Drucilla Cornell & Susan Murphy (2002). Anti-Racism, Multiculturalism and the Ethics of Identification. Philosophy and Social Criticism 28 (4):419-449.
    New York University, USA In theoritical and political writings, multiculturalism is most frequently understood in the language of recognition. Multiculturalist initiatives responds to the demands of minority cultures for political and cultural recognition so long denied them with devastating effects. In this article, we argue that the politics of recognition may have implicit dangers. In so far as it is articulated as a demand placed upon a dominant group and integrally tied to the substantiation of pre-given or fixed identity, it (...)
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  17. Melissa Creary & Arri Eisen (2013). Acknowledging Levels of Racism in the Definition of “Difficult”. American Journal of Bioethics 13 (4):16 - 18.
    (2013). Acknowledging Levels of Racism in the Definition of “Difficult”. The American Journal of Bioethics: Vol. 13, No. 4, pp. 16-18. doi: 10.1080/15265161.2013.767964.
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  18. Annette Dula (2003). Racism and Health Care: A Medical Ethics Issue. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub..
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  19. Garrett Albert Duncan (2000). Race and Human Rights Violations in the United States: Considerations for Human Rights and Moral Educators. Journal of Moral Education 29 (2):183-201.
    In the previous article Mary M. Brabeck and Lauren Rogers called for dialogue between moral educators of North America and human rights educators of South America, noting that the latter group has much to offer the former for its work in the United States. In what follows, I posit that moral educators can learn not only from South American human rights workers but also from North Americans who have challenged US human rights violations, especially those occurring within their own national (...)
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  20. Jane Duran (2005). C. L. R. James, Social Identity, and the Black Rebellion. Philosophia Africana 8 (1):1-10.
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  21. Rick Eckstein (2006). The Surprising Face of Racist Attitudes. Journal for Peace and Justice Studies 16 (1):78-88.
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  22. Russell Eisenman (2009). On Being Misunderstood: Am I a Conservative and a Racist? Journal of Information Ethics 18 (1):5-7.
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  23. Emmanuel Chukwudi Eze (2008). On Reason: Rationality in a World of Cultural Conflict and Racism. Duke University Press.
    Preface: What is rationality? -- Acknowledgments -- Introduction: Diversity and the social questions of reason -- Varieties of rational experience -- Ordinary historical reason -- Science, culture, and principles of rationality -- Languages of time in postcolonial memory -- Reason and unreason in politics.
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  24. I. Fang (1991). A “Racistic” History of Sorts. Philosophia Mathematica (1):110-134.
  25. Arnold Farr (2004). Whiteness Visible: Enlightenment Racism and the Structure of Racialized Consciousness. In George Yancy (ed.), What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge.
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  26. Antony Flew (1987). 'Education Against Racism': Three Comments. Journal of Philosophy of Education 21 (1):131–137.
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  27. Dan Flory (2006). Spike Lee and the Sympathetic Racist. Journal of Aesthetics and Art Criticism 64 (1):67–79.
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  28. Simona Forti (2006). The Biopolitics of Souls: Racism, Nazism, and Plato. Political Theory 34 (1):9 - 32.
    This essay focuses on the relationship between biopolitics and race theory. Starting from Foucault, many authors have considered totalitarian anti-Semitism as a depravity of biologism. This essay would like to challenge this all-too-simple positivist, materialist, and evolutionist picture of biopolitics in the Third Reich. It examines another "tradition" of racial theories, central to National Socialism, much closer to the revered Western philosophical tradition than Darwinism ever was. This kind of racism presents itself as the authentic heir of that "Metaphysics of (...)
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  29. Lisa Gannett (2001). Racism and Human Genome Diversity Research: The Ethical Limits of "Population Thinking". Proceedings of the Philosophy of Science Association 2001 (3):S479-.
    This paper questions the prevailing historical understanding that scientific racism "retreated" in the 1950s when anthropology adopted the concepts and methods of population genetics and race was recognized to be a social construct and replaced by the concept of population. More accurately, a "populational" concept of race was substituted for a "typological one"-this is demonstrated by looking at the work of Theodosius Dobzhansky circa 1950. The potential for contemporary research in human population genetics to contribute to racism needs to be (...)
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  30. J. L. A. Garcia (2008). Book Reviews:“I'm Not a Racist, but …”: The Moral Quandary of Race. [REVIEW] Ethics 118 (2):332-337.
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  31. J. L. A. Garcia (2001). Racism and Racial Discourse. Philosophical Forum 32 (2):125–145.
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  32. J. L. A. Garcia (1997). Current Conceptions of Racism: A Critical Examination of Some Recent Social Philosophy. Journal of Social Philosophy 28 (2):5-42.
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  33. J. L. A. Garcia (1996). The Heart of Racism. Journal of Social Philosophy 27 (1):5-46.
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  34. Jorge Garcia (1999). Philosophical Analysis and the Moral Concept of Racism. Philosophy and Social Criticism 25 (5):1-32.
    This paper uses tools of philosophical analysis critically to examine accounts of the nature of racism that have recently been offered by writers including existentialist philosopher Lewis Gordon, conservative theorist Dinesh D'Souza, and sociologists Michael Omi and Howard Winant. These approaches, which conceive of racism either as a bad-faith choice to believe, a doctrine, or as a type of 'social formation', are found wanting for a variety of reasons, especially that they cannot comprehend some forms of racism. I propose (...)
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  35. Aaron Garrett (2000). Hume's Revised Racism Revisited. Hume Studies 26 (1):171-177.
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  36. Nick Gier, The Color of Sin / the Color of Skin: Ancient Color Blindness and the Philosophical Origins of Modern Racism.
    We tend to think that the two great scourges of humankind, sexism and racism, have been around since the beginning of time. With regard to sexism, this is true. Aristotle, for example, thought women are malformed men: they do not have rational souls; they do not have enough soul heat to think properly or to boil their menstrual blood into semen; and, the cruelest cut of all, they are inferior because they have one less tooth than men. Aristotle also believed, (...)
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  37. Kathryn T. Gines (2009). Hannah Arendt, Liberalism, and Racism: Controversies Concerning Violence, Segregation, and Education. Southern Journal of Philosophy 47 (S1):53-76.
  38. Joshua Glasgow (2009). Racism as Disrespect. Ethics 120 (1):64-93.
    An analysis of 'racism' in terms of disrespect. This article argues against the views that racism should be understood in reductive ways as, variously, an attitude of ill-will (Jorge Garcia), a cognitive object such as ideology (Tommie Shelby), a behavior (Michael Philips), or some disjunctive hybrid (Lawrence Blum). In fact, it argues that racism should be conceptually released from having any one location. The disrespect analysis favored here can accommodate a variety of important desiderata for a theory of racism.
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  39. David Goldberg (1986). A Grim Dilemma About Racist Referring Expressions. Metaphilosophy 17 (4):224-229.
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  40. David Theo Goldberg (1990). Racism and Rationality: The Need for a New Critique. Philosophy of the Social Sciences 20 (3):317-350.
    Two classes of argument, logical and moral, are usually offered for the general assumption that racism is inherently irrational. The logical arguments involve accusations concerning stereotyping (category mistakes and empirical errors resulting from overgeneralization) as well as inconsistencies between attitudes and behavior and inconsistencies in beliefs. Moral arguments claim that racism fails as means to well-defined ends, or that racist acts achieve ends other than moral ones. Based on a rationality-neutral definition of racism, it is argued in this article that (...)
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  41. Paul Gomberg (1990). Patriotism is Like Racism. Ethics 101 (1):144-150.
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  42. Rivca Gordon & Haim Gordon (1994). Fighting Racism: A Sartrean Perspective. [REVIEW] Journal of Value Inquiry 28 (3):425-435.
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  43. Jorge J. E. Gracia (2010). Racism. The Monist 93 (2):208-227.
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  44. David A. Granger (2010). Somaesthetics and Racism: Toward an Embodied Pedagogy of Difference. Journal of Aesthetic Education 44 (3):69-81.
    The philosopher Ludwig Wittgenstein once remarked that "The human body is the best picture of the human soul."1 There is a basic truth in this assertion that we recognize (I want to say) intuitively: the notion that human beings are parts both mental and physical, that these facets are ultimately interdependent, and that they are in some measure correlated was a commonplace in the intellectual culture of ancient Athens, especially among Socratic thinkers. It can also be found as a central (...)
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  45. Emily Grosholz (2007). Black Sexual Politics: African Americans, Gender, and the New Racism by Patricia Hill Collins. Hypatia 22 (4):209-212.
  46. Elizabeth Grosz (2002). A Politics of Imperceptibility: A Response to 'Anti-Racism, Multiculturalism and the Ethics of Identification'. Philosophy and Social Criticism 28 (4):463-472.
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  47. Lawrence Hammar (1997). The Dark Side to Donovanosis: Color, Climate, Race and Racism in American South Venereology. [REVIEW] Journal of Medical Humanities 18 (1):29-57.
    Medical experimentation on humans with “classic” sexually transmitted diseases (e.g., syphilis, gonorrhea) is not generally well known, but experimentation with others such as Granuloma inguinale, or Donovanosis, is even less so. Endemic to non-existent here, hyper-epidemic there, between 1880 and 1950 Donovanosis was linguistically and morally “constructed” as a disease of poor, sexually profligate, tropical, darkly-skinned persons. It was also experimentally produced on and in African-American patients in many charity hospitals in the American South. This essay analyzes Donovanosis literature of (...)
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  48. Clare Hanson (2008). Biopolitics, Biological Racism and Eugenics. In Stephen Morton & Stephen Bygrave (eds.), Foucault in an Age of Terror: Essays on Biopolitics and the Defence of Society. Palgrave Macmillan.
  49. Leonard Harris (1995). "Believe It or Not" or the Ku Klux Klan and American Philosophy Exposed. Proceedings and Addresses of the American Philosophical Association 68 (5):133 - 137.
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  50. Clevis Headley (2006). Philosophical Analysis and the Problem of Defining Racism. Philosophia Africana 9 (1):1-16.
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