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  1. Alia Al-Saji (2009). Muslim Women and the Rhetoric of Freedom. In Mariana Ortega & Linda Martín Alcoff (eds.), Constructing the Nation: A Race and Nationalism Reader. SUNY Press
  2. Linda Martín Alcoff (2008). Surviving Race, Ethnicity, and Nationality by Jorge J. E. Gracia; Mapping the Boundaries of Race, Ethnicity, and Nationality. International Philosophical Quarterly 48 (2):231-238.
  3. Andrew Altman (2001). Policy, Principle, and Incrementalism: Dworkin's Jurisprudence of Race. [REVIEW] Journal of Ethics 5 (3):241-262.
    For several decades, Ronald Dworkinhas been one of the most prominent voicesdefending the legality and justifiability ofrace-conscious programs aimed at undoing thecontinuing effects of prejudice. Writingwithin the framework of a liberal legalphilosophy, he has formulated powerfularguments against the view that color-blindpolicies are the only defensible ones. Nonetheless, I argue that a more completeliberal defense of race-conscious policieswould need to develop and modify Dworkin''s lineof argument. Such a defense would go beyondhis policy-based arguments and incorporatearguments of principle. Race-conscious policiesdo not only (...)
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  4. Andrew Altman (1998). Race and Democracy: The Controversy Over Racial Vote Dilution. Philosophy and Public Affairs 27 (3):175–201.
  5. Grant Babcock (2012). Libertarianism, Feminism, and Nonviolent Action: A Synthesis. Libertarian Papers 4.
    There is a need to develop libertarian responses to writings on race, gender, and sexual orientation. Offering such responses not only demonstrates to potential opponents of libertarian reform that libertarianism can seriously address these issues: libertarian responses can also help us confront forms of “private” oppression that are not per se un-libertarian, but which support state oppression. Drawing on thinkers such as Murray Rothbard, Roderick Long, Charles Johnson, Gene Sharp, Wendy McElroy, and bell hooks, this paper establishes historical links between (...)
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  6. Alison Bailey (2014). 'White Talk' as a Barrier to Understanding Whiteness. In George Yancy (ed.), White Self-Criticality beyond Anti-racism: How Does It Feel to Be a White Problem? Lexington Books 37-57.
    My project is to explain why the question ‘How does it feel to be a white problem?’ cannot be answered in the fluttering grammar of white talk. The whiteness of white talk lies not only in its having emerged from white mouths, but also in its evasiveness—in its attempt to suppress fear and anxiety, and its consequential [if unintended] reinscription and legitimation of racist oppression. I White talk is designed, indeed scripted, for the purposes of evading, rejecting, and remaining ignorant (...)
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  7. Lawrie Balfour (2012). Multiracial Democracy Between Past and Future. [REVIEW] Political Theory 40 (1):108 - 115.
  8. Dana Berthold (2010). Tidy Whitenes: A Genealogy of Race, Purity, and Hygiene. Ethics and the Environment 15 (1):pp. 1-26.
    Critical race theorists have done much in recent years to show that contrived and repressive notions of racial purity have been central to the social identity of whiteness in the US. Similarly, feminists know that contrived and repressive notions of sexual purity (that is, chastity) have been central to the social construction of femininity, especially white femininity. While it may be clear that these abstract purity ideals have privileged certain subjects over others, what is even more interesting, and less documented, (...)
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  9. Erik Bleich (2006). Shaping Race Policies: The United States in Comparative Perspective by Robert Lieberman. Ethics and International Affairs 20 (1):133–135.
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  10. James Boettcher (2009). Race, Ideology, and Ideal Theory. Metaphilosophy 40 (2):237-259.
    Abstract: Philosophers who have addressed the problems of enduring racial injustice have been suspicious of the role played by ideal theory in ethics and political philosophy generally, and in contemporary liberal political philosophy in particular. The theoretical marginalization of race in the work of Rawls has led some to charge that ideal theory is at the very least unhelpful in understanding one of the most significant forms of contemporary injustice, and is at worst ideological in the pejorative sense. To explore (...)
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  11. Anthony Bogues (2005). John Stuart Mill and "the Negro Question" : Race, Colonialism, and the Ladder of Civilization. In Andrew Valls (ed.), Race and Racism in Modern Philosophy. Cornell University Press
  12. Julian Bond (2002). Reflections on 9/11: Why Race, Class, Gender, and Religion Matter. Philosophia Africana 5 (2):1-11.
  13. 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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  14. Tina Fernandes Botts (ed.) (2016). Philosophy and the Mixed Race Experience. Lexington Books.
    This book explores the experiences and philosophical work product of mixed race philosophers, as well as possible links between the two. There are monographs by philosophers that address mixed-race identity, and there are anthologies in the social sciences on mixed-race identity, but this is the first anthology on the philosophy of mixed-race, and the first such anthology that is explicitly and deliberately by mixed-race philosophers.
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  15. Bernard Boxill (1997). Populism and Elitism in African-American Political Thought. Journal of Ethics 1 (3):209-238.
    African-American political thought finds its premises in European philosophical traditions. But these traditions often challenge African-American humanity which African-American political thought defends. African-American political thought is therefore an extended commentary on the consistency of European philosophical traditions.
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  16. 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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  17. Paul Gilroy (2003). Race is Ordinary: Britain's Post-Colonial Melancholia. Philosophia Africana 6 (1):31-45.
  18. Eddie Glaude (2001). Pragmatism and Black Identity: An Alternative Approach. Nepantla 2 (2):22.
  19. Lisa M. Heldke (2004). A du Boisian Proposal for Persistently White Colleges. Journal of Speculative Philosophy 18 (3):224-238.
    What would it look like for a college, white in its history and predominantly white in its present reality, to create a program that responds to, and works in support of, the agenda Du Bois proposes for the “Negro university” of the 1930’s? How can a white college cease to be an obstacle to the liberation of African Americans? That is, how can a persistently white college become actively antiracist and pursue a goal of educating antiracist white students—students who could (...)
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  20. Mariana Ortega & Linda Martín Alcoff (eds.) (2009). Constructing the Nation: A Race and Nationalism Reader. SUNY Press.
    What is the norm of Americanness today, how has it changed, and how pluralistic is it in reality? from the Introduction In this volume philosophers and social ...
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  21. Aaron Allen Schiller (2009). Colorblindness and Black Friends in Stephen Colbert’s America. In Stephen Colbert and Philosophy. Open Court
    Is there a contradiction in Stephen Colbert’s attitudes towards race? How can he consistently claim to be colorblind and yet hold a national search for a new "black friend"? I argue that Stephen is trying to claim rights and shirk responsibilities on matters of race relations in America, and that his famous notion of "truthiness" is an extension of this attitude to other areas of social and political discourse.
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  22. Lisa Tessman & Bat-Ami Bar On (eds.) (2001). Jewish Locations: Traversing Racialized Landscapes. Rowman & Littlefield.
    This volume brings together essays that reflect on ontological and moral dilemmas regarding Jewish identity and race. The reflections offered here take place in the context of post-Holocaust transformations and pay special attention to the double processes of the deracialization of Jews qua Jews and the recasting of Jews both in reracialized and in other terms. As a result, the essays bring together and create intersections between Jewish studies and critical theories of race and help stretch the limits of as (...)
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