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  1. James Avis (1988). White Ethnicity White Racism: Teacher and Student Perceptions of FE. Journal of Moral Education 17 (1):52-60.
    Abstract The paper considers the way in which white teachers and students make sense of ?race? in a multiracial college of further education. It argues that within white cultural forms there are two main ways of comprehending race, the ?nationalistic? and ?liberal?. It suggests however that these two forms are interrelated and that paradoxically the nationalistic may feed in and support a white ?liberalism?. It is argued that the liberal form's denial of structure serves to sustain a white racism. On (...)
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  2. Mary L. Bellhouse (2006). Candide Shoots the Monkey Lovers: Representing Black Men in Eighteenth-Century French Visual Culture. Political Theory 34 (6):741 - 784.
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  3. 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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  4. 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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  5. David Brax & Christian Munthe (2013). Part I: Introduction to the Philosophy of Hate Crime. In The Philosophy of Hate Crime Anthology. University of Gothenburg.
  6. 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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  7. 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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  8. 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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  9. 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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  10. Robert Champigny (1972). Humanism and Human Racism. The Hague,Mouton.
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  11. 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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  12. 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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  13. 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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  14. 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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  15. Shari Collins-Chobanian (1999). Faces of Environmental Racism: Confronting Issues of Global Justice. Environmental Ethics 21 (3):325-328.
  16. C. Colwell (1995). Typology, Racism, and The Bell Curve. Journal for Peace and Justice Studies 6 (2):103-111.
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  17. 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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  18. J. Angelo Corlett (2005). Race, Racism, and Reparations. Journal of Social Philosophy 36 (4):568–585.
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  19. J. Angelo Corlett (1993). Racism and Affirmative Action. Journal of Social Philosophy 24 (1):163-175.
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  20. 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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  21. 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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  22. Tommy J. Curry (unknown). Please Don't Make Me Touch 'Em: Towards a Critical Race Fanonianism as a Possible Justifi Cation for Violence Against Whiteness. Philosophical Explorations:133-158.
    The unchanging realities of race relations in the United States, recently highlighted by the catastrophe of Hurricane Katrina, demonstrate that Black Americans are still not viewed, treated or protected as citizens in this country. The rates of poverty, disease and incarceration in Black communities have been recognized by some Critical Race Theorists as genocidal acts. Despite the appeal to the international community’s interpretation of human rights, Blacks are still the most impoverished and lethally targeted group in America. Given the “white (...)
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  23. Tommy J. Curry (2010). Concerning the Underspecialization of Race Theory in American Philosophy: How the Exclusion of Black Sources Affects the Field. The Pluralist 5 (1):44-64.
    Despite the recent rise in articles by American philosophers willing to deal with race, the sophistication of American philosophy's conceptualizations of American racism continues to lag behind other liberal arts fields committed to similar endeavors. Whereas other fields like American studies, history, sociology, and Black studies have found the foundational works of Black scholars essential to "truly" understanding the complexities of racism, American philosophy-driven by the refusal of white philosophers to acknowledge and incorporate the foundational works of Black scholars at (...)
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  24. 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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  25. 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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  26. Jane Duran (2005). C. L. R. James, Social Identity, and the Black Rebellion. Philosophia Africana 8 (1):1-10.
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  27. Rick Eckstein (2006). The Surprising Face of Racist Attitudes. Journal for Peace and Justice Studies 16 (1):78-88.
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  28. 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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  29. 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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  30. I. Fang (1991). A “Racistic” History of Sorts. Philosophia Mathematica (1):110-134.
  31. 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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  32. Luc Faucher & Edouard Machery (2009). Racism: Against Jorge Garcia's Moral and Psychological Monism. Philosophy of the Social Sciences 39 (1):41-62.
    In this article, we argue that it can be fruitful for philosophers interested in the nature and moral significance of racism to pay more attention to psychology. We do this by showing that psychology provides new arguments against Garcia's views about the nature and moral significance of racism. We contend that some scientific studies of racial cognition undermine Garcia's moral and psychological monism about racism: Garcia disregards (1) the rich affective texture of racism and (2) the diversity of what makes (...)
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  33. Antony Flew (1987). 'Education Against Racism': Three Comments. Journal of Philosophy of Education 21 (1):131–137.
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  34. Dan Flory (2006). Spike Lee and the Sympathetic Racist. Journal of Aesthetics and Art Criticism 64 (1):67–79.
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  35. 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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  36. J. L. A. Garcia (2011). Racism, Psychology, and Morality: Dialogue with Faucher and Machery. Philosophy of the Social Sciences 41 (2):250-268.
    I here respond to several points in Faucher and Machery’s vigorous and informative critique of my volitional account of racism (VAR). First, although the authors deem it a form of "implicit racial bias," a mere tendency to associate black people with "negative" concepts falls short of racial "bias" or prejudice in the relevant sense. Second, such an associative disposition need not even be morally objectionable. Third, even for more substantial forms of implicit racial bias such as race-based fear or disgust, (...)
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  37. 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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  38. J. L. A. Garcia (2001). Racism and Racial Discourse. Philosophical Forum 32 (2):125–145.
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  39. 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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  40. J. L. A. Garcia (1996). The Heart of Racism. Journal of Social Philosophy 27 (1):5-46.
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  41. 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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  42. Aaron Garrett (2000). Hume's Revised Racism Revisited. Hume Studies 26 (1):171-177.
  43. 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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  44. Kathryn T. Gines (2009). Hannah Arendt, Liberalism, and Racism: Controversies Concerning Violence, Segregation, and Education. Southern Journal of Philosophy 47 (S1):53-76.
  45. Joshua Glasgow (2009). Racism as Disrespect. Ethics 120 (1):64-93.
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  46. David Goldberg (1986). A Grim Dilemma About Racist Referring Expressions. Metaphilosophy 17 (4):224-229.
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  47. 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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  48. Paul Gomberg (1990). Patriotism is Like Racism. Ethics 101 (1):144-150.
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  49. Rivca Gordon & Haim Gordon (1994). Fighting Racism: A Sartrean Perspective. [REVIEW] Journal of Value Inquiry 28 (3):425-435.
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  50. Jorge J. E. Gracia (2010). Racism. The Monist 93 (2):208-227.
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