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  1. Torin Alter (2000). On Racist Symbols and Reparations. Social Theory and Practice 26 (1):153-171.
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  2. Lawrie Balfour (2005). Reparations After Identity Politics. Political Theory 33 (6):786 - 811.
    The end of the twentieth century witnessed a resurgence of demands for reparations for slavery and segregation in the United States. At the same time, a chorus of prominent political theorists warned against the threat "identity politics" poses for democratic politics. This essay considers whether it is possible to construct an argument for reparations that responds to these concerns, particularly as they are articulated by Wendy Brown. To do so, I explore how Brown's analysis of the dangers of political organizing (...)
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  3. David Boonin (2011). Should Race Matter?: Unusual Answers to the Usual Questions. Cambridge University Press.
    Machine generated contents note: 1. Thinking in black and white; 2. Repairing the slave reparations debate; 3. Advancing the slave reparations debate; 4. One cheer for affirmative action; 5. Two cheers for affirmative action; 6. Why I used to hate hate speech restrictions; 7. Why I still hate hate speech restrictions; 8. How to stop worrying and learn to love hate crime laws; 9. How to keep on loving hate crime laws; 10. Is racial profiling irrational?; 11. Is racial profiling (...)
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  4. Bernard Boxill (forthcoming). Black Reparations. Stanford Encyclopedia of Philosophy.
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  5. Bernard Boxill (2014). Compensation and Past Injustice. In Andrew I. Cohen & Christopher H. Wellman (eds.), Contemporary Debates in Applied Ethics. Wiley Blackwell. 22--191.
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  6. Bernard R. Boxill (1972). The Morality of Reparation. Social Theory and Practice 2 (1):113-123.
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  7. M. Caputi (2008). Books in Review: Psychology and the Natural Law of Reparation, by C. Fred Alford. New York: Cambridge University Press, 2006. 171 Pp. $75.00 (Cloth). [REVIEW] Political Theory 37 (2):313-315.
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  8. Manuel Davenport (1999). Racist Symbols and Reparations. Southwest Philosophy Review 15 (2):113-114.
  9. Matthew Digges (2012). Take Off Your Shoes, Walk on the Ground: The Journey Towards Reconciliation in Australia [Book Review]. Australasian Catholic Record, The 89 (2):255.
    Digges, Matthew Review(s) of: Take off your shoes, walk on the ground: The journey towards reconciliation in Australia, by Lyn Henderson-Yates, Brian McCoy SJ, Melissa Brickell, Catholic Social Justice Series No 71, Alexandria NSW: Australian Catholic Social Justice Council, 2012, pp.32, $6.60.
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  10. Douglas Ficek (2002). Rawls, Race, and Reparations. Radical Philosophy Review 5 (1/2):1-9.
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  11. Robert K. Fullinwider (2004). The Reparations Argument: A Reply. Journal of Social Philosophy 35 (2):256–263.
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  12. Paul M. Hughes (2004). Rectification and Reparation: What Does Citizen Responsibility Require? Journal of Social Philosophy 35 (2):244–255.
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  13. Jonathan Kaplan & Andrew Valls (2007). Housing Discrimination As a Basis for Black Reparations. Public Affairs Quarterly 21 (3):255-274.
    The renewed interest in the issue of black reparations, both in the public sphere and among scholars, is a welcome development because the racial injustices of the past continue to shape American society by disadvantaging African Americans in a variety of ways. Attention to the past and how it has shaped present-day inequality seems essential both to understanding our predicament and to justifying policies that would address and undermine racial inequality. Given this, any argument for policies designed to pursue racial (...)
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  14. Alice MacLachlan (2007). The Object of Repair: Commentary on Margaret Urban Walker’s ‘Restorative Justice and Reparations'. Symposium on Race, Gender and Philosophy 3 (2).
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  15. Jon Miller & Rahul Kumar (eds.) (2007). Reparations: Interdisciplinary Inquiries. Oxford University Press.
    Reparations is an idea whose time has come. From civilian victims of war in Iraq and South America to descendents of slaves in the US to citizens of colonized nations in Africa and south Asia to indigenous peoples around the world--these groups and their advocates are increasingly arguing for the importance of addressing historical injustices that have long been either ignored or denied. This volume contributes to these debates by focusing the attention of a group of highly distinguished international experts (...)
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  16. George Schedler (2007). Should There Be an Apology for American Slavery? Should There Be an Apology for American Slavery? 21 (2):125-148.
    Contemporary white Americans cannot meaningfully ask forgiveness from present-day African Americans for slavery, because such a group apology does not have the mental state needed to communicate regret and intend that listeners forgive the group. Even if the requisite mental state were present, contemporary white Americans are not responsible for the wrong and cannot apologize for wrongs for which they are not responsible. Additionally, such a purported apology is not directed to the victims of the wrong but instead seeks forgiveness (...)
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  17. George Schedlerf (2002). Principles for Measuring the Damages of American Slavery. Public Affairs Quarterly, 16 (4):377-404.
    Either slavery has done no measurable damage to the descendants of slaves, or. if it has. that there are no individuals in the present generation who are obligated to make payments to them,though the federal government may be responsible for a portion of the damages.
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