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  1. Linda Alcoff (ed.) (2006). Identity Politics Reconsidered. Palgrave Macmillan.
    Based on the ongoing work of the agenda-setting Future of Minority Studies national research project, Identity Politics Reconsidered reconceptualizes the scholarly and political significance of social identity. It focuses on the deployment of “identity” within ethnic-, women’s-, disability-, and gay and lesbian studies in order to stimulate discussion about issues that are simultaneously theoretical and practical, ranging from ethics and epistemology to political theory and pedagogical practice. This collection of powerful essays by both well-known and emerging scholars offers original answers (...)
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  2. Linda Alcoff (2004). Schutte's Nietzschean Postcolonial Politics. Hypatia 19 (3):144-156.
    : Much of Ofelia Schutte's work has been focused on the question of liberation, especially for women and for colonized peoples. In this paper I discuss some of the important contributions she has made toward understanding the difficulty of dialogue across differences of culture and power, and toward thinking through the relationships of culture, identity, and social justice. Although I generally agree with Schutte's positions, I try here to initiate a dialogue about some conflicting tendencies I see in her positions. (...)
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  3. Linda Martin Alcoff, On Prejudging the Duke Lacrosse Team Scandal.
    First, we should separate out the two distinct realms of discourse that are operative in this scandal: the formal legal one, from the informal public one. Each realm has different standards of judgment, and plays a different role. The formal, legal realm is organized to determine the legal guilt of innocence of the individuals accused, while it should be clear that the public realm—that diffuse and loose amalgam of both formal and informal communications—cannot determine individual legal guilt or innocence. First, (...)
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  4. Linda Martin Alcoff, The Political Critique of Identity.
    Political concerns about the importance of social identity are voiced equally across left, liberal, and right wing perspectives. Moreover, the suspicion of identity is not relegated to the discourse of intellectuals but is also manifest in the mainstream as a widespread public attitude, and not only among white communities.
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  5. Linda Martin Alcoff, The Problem of Speaking for Others.
    This was published in Cultural Critique (Winter 1991-92), pp. 5-32; revised and reprinted in Who Can Speak? Authority and Critical Identity edited by Judith Roof and Robyn Wiegman, University of Illinois Press, 1996; and in Feminist Nightmares: Women at Odds edited by Susan Weisser and Jennifer Fleischner, (New York: New York University Press, 1994); and also in Racism and Sexism: Differences and Connections eds. David Blumenfeld and Linda Bell, Rowman and Littlefield, 1995.
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  6. Linda Martin Alcoff, The Political Critique of Identity.
    Political concerns about the importance of social identity are voiced equally across left, liberal, and right wing perspectives. Moreover, the suspicion of identity is not relegated to the discourse of intellectuals but is also manifest in the mainstream as a widespread public attitude, and not only among white communities.
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  7. Linda Martín Alcoff (2005). Latino Vs. Hispanic: The Politics of Ethnic Names. Philosophy and Social Criticism 31 (4):395-407.
    The politics of ethnic names, such as ‘Latino’ and ‘Hispanic’, raises legitimate issues for three reasons: because non-political considerations of descriptive adequacy are insufficient to determine absolutely the question of names; political considerations may be germane to an ethnic name’s descriptive adequacy; and naming opens up the political question of a chosen furture, to which we are accountable. The history of colonial and neo-colonial conditions structuring the relations of the North, Central and South Americas is both critical in understanding the (...)
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  8. Linda Martín Alcoff (1998). What Should White People Do? Hypatia 13 (3):6 - 26.
    In this paper I explore white attempts to move toward a proactive position against racism that will amount to more than self-criticism in the following three ways: by assessing the debate within feminism over white women's relation to whiteness; by exploring "white awareness training" methods developed by Judith Katz and the "race traitor" politics developed by Ignatiev and Garvey, and; a case study of white revisionism being currently attempted at the University of Mississippi.
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  9. Kurt Baier (1978). Merit and Race. Philosophia 8 (2-3):121-151.
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  10. Lawrie Balfour (2013). In Search of the Black Fantastic: Politics and Popular Culture in the Post-Civil Rights Era. Contemporary Political Theory 12 (4):e1.
  11. Linda A. Bell (2002). Review of Cynthia Willett, The Soul of Justice: Social Bonds and Racial Hubris. [REVIEW] Notre Dame Philosophical Reviews 2002 (3).
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  12. Robert Bernasconi (2010). Race and Earth in Heidegger's Thinking During the Late 1930s. Southern Journal of Philosophy 48 (1):49-66.
    In 1934 Heidegger offered an account of what a Volk is in terms of the existential analytic of Dasein set out in Being and Time , but soon after he abandoned this framework as he began the task of overcoming metaphysics. Integral to this new task was a confrontation with the racial policies not just of the Nazis but also of the Allies because he believed that the Western philosophical tradition was deeply implicated in these policies. Against this background, this (...)
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  13. Robert Bernasconi (1996). The Double Face of the Political and the Social: Hannah Arendt and America's Racial Divisions. Research in Phenomenology 26 (1):3-24.
  14. John A. Berteaux (2010). What About Race After Obama. Philosophy in the Contemporary World 17 (1):13-25.
    I argue that we do not get an adequate picture of society from liberal conceptions of race and racism. What this analysis does, then, is call for a synthesis of historical, social, and cultural insights to inform and enrich the philosophical conception of race and racism.
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  15. Kum-Kum Bhavnani & Meg Coulson (2003). Race'. In Mary Eagleton (ed.), A Concise Companion to Feminist Theory. Blackwell.
  16. Maxwell Gregg Bloche (2005). American Medicine and the Politics of Race. Perspectives in Biology and Medicine 48 (1):54-S67.
  17. Lawrence Blum (2007). Three Kinds of Race-Related Solidarity. Journal of Social Philosophy 38 (1):53–72.
  18. Lawrence Blum (1999). Race, Community and Moral Education: Kohlberg and Spielberg as Civic Educators. Journal of Moral Education 28 (2):125-143.
    Literature on moral education has contributed surprisingly little to our understanding of issues of race and education. The creation of inter-racial communities in schools is a particularly vital antiracist educational goal, one for which public support in the United States has weakened since the 1970s. As contexts for antiracist moral education, such communities should involve racially plural groups of students learning about, and engaging in, common aims, some of which must be distinctly antiracist: an explicit concern to institute racially just (...)
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  19. W. James Booth (2008). The Color of Memory: Reading Race with Ralph Ellison. Political Theory 36 (5):683 - 707.
    In this article, I am concerned with the relationship between the visibility of race as color, the memory of injustice, and American identity. The visibility of color would seem to make it a daily reminder of race and its history, and in this way to be intimately a part of American memory and identity. Yet the tie between memory and color is anything but certain or transparent. Rather, as I shall argue, it is a latticework composed of things remembered, forgotten, (...)
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  20. W. James Booth (2008). The Color of Memory Reading Race with Ralph Ellison. Political Theory 36 (5):683-707.
  21. Nick Bromell (2013). Democratic Indignation: Black American Thought and the Politics of Dignity. Political Theory 41 (2):0090591712470627.
    This essay argues that black Americans writing from outside or at the margins of the democratic polity shed important light on the nature of human dignity and on the political emotion that offers—to oneself and to others—the surest proof of the existence of such dignity: indignation. I focus in particular on four insights of this body of black American political thought: that the presumption of dignity is the basis on which citizenship is conferred, while its denial is the justification by (...)
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  22. Nancy Beale Bross (1981). Book Review:The Oak Park Strategy: Community Control of Racial Change. Carole Goodwin. [REVIEW] Ethics 91 (2):339-.
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  23. Alexander Brown (2008). The Racial and Religious Hatred Act 2006: A Millian Response. Critical Review of International Social and Political Philosophy 11 (1):1-24.
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  24. Stephen Capone Jr (2009). Review of "Race Questions, Provincialism, & Other American Problems&Quot. [REVIEW] Newsletter of the Society for the Advancement of American Philosophy 37 (108).
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  25. Anna Carastathis, Feminism and the Political Economy of Representation : Intersectionality, Invisibility and Embodiment.
    It has become commonplace within feminist theory to claim that women's lives are constructed by multiple, intersecting systems of oppression. In this thesis, l challenge the consensus that oppression is aptly captured by the theoretical model of "intersectionality." While intersectionality originates in Black feminist thought as a purposive intervention into US antidiscrimination law, it has been detached from that context and harnessed to different representational aims. For instance, it is often asserted that intersectionality enables a representational politics that overcomes legacies (...)
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  26. J. L. A. Garcia (2001). The Racial Contract Hypothesis. Philosophia Africana 4 (1):27-42.
  27. Robert E. Goodin, Philip Pettit & Thomas Winfried Menko Pogge (eds.) (2007). A Companion to Contemporary Political Philosophy. Blackwell Pub..
    The second edition updates and expands the coverage to include developments in the field over the past decade, especially in the areas of international politics and global justice. New contributors include some of today’s most distinguished scholars, among them Thomas Pogge, Charles Beitz, and Michael Doyle Provides in-depth coverage of contemporary philosophical debate in all major related disciplines, such as economics, history, law, political science, international relations and sociology Presents analysis of key political ideologies, including new chapters on Cosmopolitanism and (...)
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  28. Lewis Gordon (2012). On Naomi Zack's "The Ethics and Mores of Race". Radical Philosophy Review 15 (2):353-358.
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  29. Lewis R. Gordon (2012). On Michael Monahan's The Creolizing Subject: Race, Reason, and the Politics of Purity. Clr James Journal 18 (1):212-216.
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  30. Jorge J. E. Gracia (2004). Language Priority in the Education of Children: Pogge's Argument in Favor of English-First for Hispanics. Journal of Social Philosophy 35 (3):420–431.
  31. Sally Haslanger, Comments on Charles Mills' "Race and the Social Contract Tradition&Quot;.
    The framing question of Mills' important and thought-provoking paper is whether there is reason for political progressives and radicals to employ the notion of a social contract for either descriptive or normative purposes. In contrast to the common response that the social contract is a piece of "bourgeois mystification" he argues instead that a reformulated conception of the contract, one which he calls the..
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  32. Norma Rosa Heredia, Valle Videla, María del & Alicia Itatí Palermo (eds.) (2002). Pensamiento Feminista. Cen Ediciones.
    1. Reflexiones de la realidad con enfoque de género -- 2. Aportes para un nuevo andamiaje social.
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  33. Juliet Hooker (2009). Race and the Politics of Solidarity. OUP USA.
    Solidarity-the reciprocal relations of trust and obligation between citizens that are essential for a thriving polity-is a basic goal of all political communities. Yet it is extremely difficult to achieve, especially in multiracial societies. In an era of increasing global migration and democratization, that issue is more pressing than perhaps ever before. In the past few decades, racial diversity and the problems of justice that often accompany it have risen dramatically throughout the world. It features prominently nearly everywhere: from the (...)
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  34. Polycarp Ikuenobe (2013). Conceptualizing and Theorizing About the Idea of a “Post‐Racial” Era. Journal for the Theory of Social Behaviour 43 (4):446-468.
    I critically examine the eliminativist theories of race or racism, and the behavioral theory of racism, which provide the theoretical foundation, respectively, for the nominalist and substantive conceptualizations of the idea of a post-racial era. The eliminativist theories seek to eliminate the concepts of “race” or “racism” from our discourse. Such elimination indicates a nominalist sense of the idea of a post-racial era. The behavioral theory of racism argues that racism must be manifested in obviously harmful actions. And because such (...)
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  35. Leah Kalmanson (2011). Buddhism and Bell Hooks: Liberatory Aesthetics and the Radical Subjectivity of No-Self. Hypatia 27 (3):810 - 827.
    This article engages bell hooks's concept of �radical black subjectivity� through the lens of the Buddhist doctrine of no-self. Relying on the Zen theorist D?gen and on resources from Japanese aesthetics, I argue that non-attachment to the self clarifies hooks's claim that radical subjectivity unites our capacity for critical resistance with our capacity to appreciate beauty. I frame this argument in terms of hooks's concern that postmodernist identity critiques dismiss the identity claims of disempowered peoples. On the one hand, identity (...)
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  36. Cynthia Kaufman (2002). Is Multiculturalism Bad for Women? (Review). Hypatia 17 (4):228-232.
  37. Preston King (2004). Theory in History: Foundations of Resistance and Nonviolence in the American South. Critical Review of International Social and Political Philosophy 7 (4):1-50.
    This essay supplies an historical review of black thought (from the Civil War forward) in the American South. Its emphasis is upon the biography of figures born in the region, whether resident or exile, concentrating on three foundational actors: Booker Washington, Frederick Douglass and Ida Wells. Significant strands of later thought are seen as largely derived from the latter two. The thematic anchor of this review is ?resistance and nonviolence?, involving (1) a primary focus on equal rights, (2) a derivative (...)
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  38. Michael C. LaBossiere (1997). Racial Identity and Oppression. International Journal of Applied Philosophy 11 (2):31-38.
  39. Marvin Lynn (2006). Race, Culture, and the Education of African Americans. Educational Theory 56 (1):107-119.
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  40. Lois McNay (2010). Feminism and Post-Identity Politics: The Problem of Agency. Constellations 17 (4):512-525.
  41. Charles W. Mills (1994). Do Black Men Have a Moral Duty to Marry Black Women? Journal of Social Philosophy 25 (s1):131-153.
  42. Valentine Moulard-Leonard (2005). Revolutionary Becomings: Negritude's Anti-Humanist Humanism. [REVIEW] Human Studies 28 (3):231 - 249.
    In this paper I establish an alliance between the thought of Frantz Fanon and Gilles Deleuze's Philosophy of Difference. In light of Fanon's critique of Sartre's characterization of the place of the Negritude movement in terms of dialectic, I point to the inherent limitations of modern humanism's dialectical accounts for enabling genuine historical change. Alternatively, I appeal to Deleuze's distinction between history and becoming, and his concomitant idea of intensive becoming-revolutionary. I conclude that such an alliance with Deleuzian metaphysics holds (...)
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  43. Lucius T. Outlaw (2009). Review of Ronald R. Sundstrom, The Browning of America and the Evasion of Social Justice. [REVIEW] Notre Dame Philosophical Reviews 2009 (6).
  44. Gina Philogene (1994). "African American" as a New Social Representation. Journal for the Theory of Social Behaviour 24 (2):89–109.
  45. Rodney C. Roberts (2001). Why Have the Injustices Perpetrated Against Blacks in America Not Been Rectified? Journal of Social Philosophy 32 (3):357–373.
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  46. Linnell Secomb (2000). Fractured Community. Hypatia 15 (2):133-150.
    : Unity, commonality, and agreement are generally understood to be the basis, or the aim, of community. This paper argues instead that disagreement and fracture are inherent to, and provide the expression of difference within, community. Drawing on the experience of race relations in Australia, this paper proposes that ongoing resis-tance and disagreement by Aboriginal groups against non-Aboriginal law and culture has enabled an unworking of homogenizing and totalizing forces which destroy alterity within community.
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  47. F. A. Sheth (2006). A Companion to African-American Philosophy. Philosophical Review 115 (2):263-267.
  48. Richard C. Sinopoli (1998). Jennifer L. Hochschild, Facing Up to the American Dream: Race, Class, and the Soul of the Nation:Facing Up to the American Dream: Race, Class, and the Soul of the Nation. Ethics 108 (2):435-437.
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  49. Susan L. Smith (2008). Mustard Gas and American Race-Based Human Experimentation in World War II. Journal of Law, Medicine and Ethics 36 (3):517-521.
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  50. Robert Sparrow (2000). History and Collective Responsibility. Australasian Journal of Philosophy 78 (3):346 – 359.
    In this paper I will argue that contemporary non-Aboriginal Australians can collectively be held responsible for past injustices committed against the Aboriginal peoples of this land. An examination of the role played by history in determining the nature of the present reveals both the temporal extension of the Australian community that confronts the question of responsibility for historical injustice and the ways in which we continue to participate in those same injustices. Because existing injustices suffered by indigenous Australians are essentially (...)
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