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Topics in African-American Philosophy

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  1. Brian E. Butler (2010). Blackness is Noir: Flory's Philosophical Investigation of the Black Noir Genre in Film. [REVIEW] Film-Philosophy 14 (1):332-336.
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  2. Horace Meyer Kallen (1957). Alain Locke and Cultural Pluralism. Journal of Philosophy 54 (5):119-127.
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  3. Maurice S. Lee (2005). Slavery, Philosophy, and American Literature, 1830-1860. Cambridge University Press.
    Examining the literature of slavery and race before the Civil War, Maurice Lee demonstrates for the first time exactly how the slavery crisis became a crisis of philosophy that exposed the breakdown of national consensus and the limits of rational authority. Poe, Stowe, Douglass, Melville, and Emerson were among the antebellum authors who tried - and failed - to find rational solutions to the slavery conflict. Unable to mediate the slavery controversy as the nation moved toward war, their writings (...)
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  4. Alain LeRoy Locke (1989). The Philosophy of Alain Locke: Harlem Renaissance and Beyond. Temple University Press.
    Discusses Locke's life and views and their impact on American philosophy, as well as his role in the Harlem Renaissance.
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  5. J. Obi Oguejiofor (2003). Problems and Prospects of a History of African Philosophy. American Catholic Philosophical Quarterly 77 (4):477-498.
    Although African philosophy has become a part of the world philosophic heritage that can no longer be neglected, no comprehensive history of it is available yet. This lacuna is due to the numerous problems that affect any attempt to outline such a history. Among these problems are those inherent in the historiography of philosophy in general and many others specific to African philosophy. They include the absence of scholarly unanimity over the exact nature of philosophy and, by extension, African philosophy; (...)
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  6. Melanie Perrault (2008). African American Environmental Thought. Environmental Ethics 30 (4):435-436.
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  7. Kimberly Smith (2004). Black Agrarianism and the Foundations of Black Environmental Thought. Environmental Ethics 26 (3):267-286.
    Beginning with the nineteenth-century critiques of slave agriculture, African American writers have been centrally concerned with their relationship to the American landscape. Drawing on and responding to the dominant ideology of democratic agrarianism, nineteenth-century black writers developed an agrarian critique of slavery and racial oppression. This black agrarianism focuses on property rights, the status of labor, and the exploitation of workers, exploring how racial oppression can prevent a community from establishing a responsible relationship to the land. Black agrarianism serves as (...)
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  8. Kimberly K. Smith (2005). What is Africa to Me?: Wilderness in Black Thought From 1860 to 1930. Environmental Ethics 27 (3):279-297.
    The concept of wilderness found in the black American intellectual tradition poses a provocative alternative to the preservationist concept. For black writers, the wilderness is not radically separate from human society but has an important historical and social dimension. Nor is it merely a feature of the external landscape; there is also a wilderness within, a vital energy that derives from and connects one to the external wilderness. Wilderness is the origin and foundation of culture; preserving it means preserving not (...)
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  9. George W. Stickel (2004). African-American Philosophy. Newsletter of the Society for the Advancement of American Philosophy 32 (98):45-47.
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  10. George Yancy (2004). Geneva Smitherman: The Social Ontology of African-American Language, the Power of Nommo, and the Dynamics of Resistance and Identity Through Language. Journal of Speculative Philosophy 18 (4):273 - 299.
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African-American Aesthetics
  1. Robin James (2011). "These.Are.The Breaks": Rethinking "Disagreement" Through Hip Hop. Transformations (19).
    In this paper, I argue that it is productive to read Rancière’s theory of political practice – what he calls “disagreement” – with and against Kodwo Eshun’s theorization of hip hop. Thinking disagreement through hip hop helps flesh out how, exactly, disagreement works, particularly at the level of individual embodiment and consciousness. While Rancière himself gives us many examples of interruptions to the political body (the demos speaking, Jean Derion asserting the non-universality of “universal” man, etc.), I am interested in (...)
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Culture and African-American Philosophy
  1. Philip Alperson (2002). Diversity and Community: An Interdisciplinary Reader. Blackwell Pub..
    Throughout, the volume deals with issues confronting many diverse communities including African, African-American, Asian-American, Native American, Latin ...
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Reparations
  1. Torin Alter (2000). On Racist Symbols and Reparations. Social Theory and Practice 26 (1):153-171.
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  2. 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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  3. 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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Slavery
  1. Susan Moller Okin (2005). ‘Forty Acres and a Mule’ for Women: Rawls and Feminism. Politics, Philosophy and Economics 4 (2):233-248.
    This article assesses the development of Rawls’s thinking in response to a generation of feminist critique. Two principle criticisms are sustainable throughout his work: first, that the family, as a basic institution of society, must be subject to the principles of justice if its members are to be free and equal members of society; and, second, that without such social and political equality, justice as fairness is as meaningful to women as the unrealized promise of ‘Forty acres and a mule’ (...)
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