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  1. Ronald Olufemi Badru (2010). Reparations for Africa. Cultura 7 (2):67-80.
    The paper adopts philosophical research methodologies of conceptual clarification, critical analysis, and extensive argumentation. It attempts to jointly employ African metaphysical and epistemological grounds to address the problem of finding appropriate justification for reparations for Africa on the issue of past slavery and slave trade. The paper states that the crux of the problem is how to formulate a coherent theoretical framework, which provides a strong connection between the direct victims of slavery and slave trade and their descendants in Africa, (...)
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  2. Lawrie Balfour (2005). Representative Women: Slavery, Citizenship, and Feminist Theory in Du Bois's "Damnation of Women". Hypatia 20 (3):127 - 148.
    In this essay, I contend that feminist theories of citizenship in the U.S. context must go beyond simply acknowledging the importance of race and grapple explicitly with the legacies of slavery. To sketch this case, I draw upon W.E.B. Du Bois's "The Damnation of Women," which explores the significance for all Americans of African American women's sexual, economic, and political lives under slavery and in its aftermath.
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  3. George Bourne (1969). The Book and Slavery Irreconcilable. Arno Press.
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  4. 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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  5. Thomas Casadei (2009). La “nueva” esclavitud. Anales de la Cátedra Francisco Suárez 43:167 - 194.
    This work deals with 21st century slavery, taking as presupposition the history of the old slavery, focussing on the characterisation of the new slavery that has arisen in the present day international complex phenomenon of migration and in the context of economic globalisation. Forms of contemporary slavery are analysed, highlighting the trafficking of human beings, especially women and children for their sexual exploitation, forced labour and other modern form of personal exploitation. Finally, to confront and to put and end to (...)
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  6. Monica A. Coleman (2010). Creative Exchange: A Constructive Theology of African American Religious Experience (Review). American Journal of Theology and Philosophy 31 (1):73-77.
  7. Ariel Colonomos & Andrea Armstrong (2006). German Reparations to the Jews After World War II: A Turning Point in the History of Reparations. In Pablo De Greiff (ed.), The Handbook of Reparations. Oxford University Press. 390--419.
  8. Phyllis Curtis-Tweed (2003). Experiences of African American Empowerment: A Jamesian Perspective on Agency. Journal of Moral Education 32 (4):397-409.
    This essay draws from the work of William James and three African American pragmatists, W.E.B. Du Bois, Ralph Ellison and Cornel West, to explore the moral relevance of the self as an empowered agent among African American youth. The focus is on Jamesian agency as a function of the individual's awareness of options in context, the self-empowerment that allows one to access those options, and the resulting behaviour that actualises perceived potentials. Case examples clarify how the awareness of self as (...)
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  9. Thomas F. DeFrantz (2005). African American Dance - Philosophy, Aesthetics, and 'Beauty'. Topoi 24 (1):93-102.
    This essay considers the recuperation of beauty as a productive critical strategy in discussions of African American dance. I argue that black performance in general, and African American concert dance in particular, seeks to create aesthetic sites that allow black Americans to participate in discourses of recognition and appreciation to include concepts of beauty. In this, I suggest that beauty may indeed produce social change for its attendant audiences. I also propose that interrogating the notion of beauty may allow for (...)
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  10. Alan Donagan, Morality, Property and Slavery.
    This is the text of The Lindley Lecture for 1981, given by Alan Donagan.
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  11. Maduabuchi Dukor (2008). Feminism in Theistic Humanism. Proceedings of the Xxii World Congress of Philosophy 28:63-76.
    An inquiry into the ontology of critical gender consciousness in Africa Philosophy is long over due. “Hitherto a discourse on Gender problems has lost focus because of the tendency to leave out the gaps in culture created by colonial experience, modernity’s assaults and unAfricaness in ontology and essence. It is argued that the fulcrum for a legitimate feminist doctrine is Theistic Humanism, the philosophy of African philosophy that exposes the epistemological and metaphysical basis of the rightful and ethical place of (...)
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  12. Stanley L. Engerman, Seymour Drescher & Robert L. Paquette (2001). Slavery. Monograph Collection (Matt - Pseudo).
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  13. E. S. D. Fomin & Michael M. Ndobegang (2006). African Slavery Artifacts and European Colonialism: The Cameroon Grassfields From 1600 to 1950. The European Legacy 11 (6):633-646.
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  14. Eric Foner (2011). The Civil War and Slavery: A Response. Historical Materialism 19 (4):199-205.
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  15. Scott Foutz (2000). Theology of Slavery: Western Theology's Role in the Development and Propogation of Slavery. Quodlibet 2.
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  16. Stephen Nathan Haymes (2001). Pedagogy and the Philosophical Anthropology of African American Slave Culture. Philosophia Africana 4 (2):63-92.
  17. Susan James (2003). Complicity and Slavery in The Second Sex. In Claudia Card (ed.), The Cambridge Companion to Simone de Beauvoir. Cambridge University Press. 149--167.
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  18. Clarence Sholé Johnson (2001). Cornel West, African American Critical Thought, and the Quest for Social Justice. Journal of Social Philosophy 32 (4):547–572.
  19. Winthrop D. Jordan (1998). The Concept of Slavery. In Emmanuel Chukwudi Eze (ed.), African Philosophy: An Anthology. Blackwell Publishers.
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  20. Horace Meyer Kallen (1957). Alain Locke and Cultural Pluralism. Journal of Philosophy 54 (5):119-127.
  21. Paul J. Lane (2011). 13 Slavery and Slave Trading in Eastern Africa: Exploring the Intersections of Historical Sources and Archaeological Evidence. Proceedings of the British Academy 168:281.
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  22. Bill Lawson & Frank Kirkland (eds.) (1999). Frederick Douglass: A Critical Reader. Wiley-Blackwell.
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  23. 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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  24. 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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  25. Tommy Lee Lott (ed.) (2002). African-American Philosophy: Selected Readings. Prentice Hall.
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  26. Tommy Lee Lott & John P. Pittman (eds.) (2003/2006). A Companion to African-American Philosophy. Blackwell Pub..
  27. Kevin C. MacDonald & Seydou Camara (2011). Part I: Slave Systems of Production in the African Interior: Case Studies From the Sudanic Belt-2 Segou: Warfare and the Origins of a State of Slavery. Proceedings of the British Academy 168:25.
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  28. Kobena Mercer (2002). Romare Bearden: African American Modernism at Mid-Century. In Michael Ann Holly & Keith P. F. Moxey (eds.), Art History, Aesthetics, Visual Studies. Sterling and Francine Clark Art Institute. 29--46.
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  29. Charles W. Mills (1994). Do Black Men Have a Moral Duty to Marry Black Women? Journal of Social Philosophy 25 (s1):131-153.
  30. Vemer D. Mitchell (1997). African-American Perspectives and Philosophical Traditions. Newsletter of the Society for the Advancement of American Philosophy 25 (78):20-22.
  31. Rachel F. Moran & Devon W. Carbado, Introduction: The Story of Law and American Racial Consciousness - Building a Canon One Case at a Time.
    This introduction explains the difficulties of consolidating a race law canon due to our nation’s general ambivalence about the significance of race. There is a tendency to treat racial injustice as an aberration or an accident in an otherwise democratic system. Transgressions are relegated to the past and sharply contrasted with the contemporary practice of rendering race a biological irrelevancy. These ideological commitments make it hard to conceive of race law in anything but an ephemeral way. That is, once upon (...)
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  32. 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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  33. 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).
  34. Melanie Perrault (2008). African American Environmental Thought. Environmental Ethics 30 (4):435-436.
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  35. Robin T. Peterson (2002). The Depiction of African American Children's Activities in Television Commercials: An Assessment. [REVIEW] Journal of Business Ethics 36 (4):303 - 313.
    This study involved a content analysis of the degree of portrayal and the favoribility of portrayal of African American children, as they were cast in various roles. It was hypothesized that these children would be less frequently and less positively portrayed in scholarly than in other roles and that scholarly depiction would vary among product classes. The research results did not support the first two but did support the third hypothesis. Various implications of the findings were drawn.
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  36. Gina Philogene (1994). "African American" as a New Social Representation. Journal for the Theory of Social Behaviour 24 (2):89–109.
    The use of African American as a new denomination for a group previously referred to as Black has rapidly become standard practice in American society. This paper analyzes how the introduction of African American in our ordinary language marks the elaboration of a new social reality. As the concept becomes part of our social life, it is transformed into a real “phenomenon” of social representation that formalizes behaviour and orients communication. Such a transformation requires that the new term infiltrates people's (...)
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  37. John P. Pittman (ed.) (1992/1997). African-American Perspectives and Philosophical Traditions. Routledge.
    A special issue of The Philosophical Forum , one of the most prestigious philosophy journals, is now available to a wider readership through its publication in book form. The volume includes twelve essays in three sections-- Philosophical Traditions; the African-American Tradition; and Racism, Identity, and Social Life. Contributors are: K. Anthony Appiah, Kwasi Wiredu, Lucius Outlaw, Leonard Harris, Bernard Boxill, Frank M. Kirkland, Tommy L. Lott, Adrian M.S. Piper, Laurence Thomas, Michele M. Moody-Adams, Anita L. Allen, and Howard McGary. The (...)
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  38. Charles Post (2012). The American Crucible: Slavery, Emancipation and Human Rights, Robin Blackburn, London: Verso, 2011. Historical Materialism 20 (4):199-212.
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  39. Samuel K. Roberts (2001). African American Christian Ethics. Pilgrim Press.
  40. Simon Roberts‐Thomson (2013). Slavery. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  41. P. Schollmeier (2001). Ineluctable Slavery. Skepsis: A Journal for Philosophy and Interdisciplinary Research 12.
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  42. Earl Sheridan (1988). The Diminishing Soul of Black America. Social Theory and Practice 14 (2):131-140.
  43. F. A. Sheth (2006). A Companion to African-American Philosophy. Philosophical Review 115 (2):263-267.
  44. Seana Valentine Shiffrin (2009). Reparations for U.S. Slavery and Justice Over Time. In David Wasserman & Melinda Roberts (eds.), Harming Future Persons. Springer.
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  45. 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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  46. 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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  47. Mary-Antoinette Smith (ed.) (2010). Thomas Clarkson and Ottobah Cugoano: Essays on the Slavery and Commerce of the Human Species. Broadview Press.
    When abolitionists Thomas Clarkson and Ottobah Cugoano published their essays on slavery in the late eighteenth century, they became key participants in one of the most important human rights campaigns in history. British abolitionism sought to expose the realities of transatlantic slavery in addition to asking politicians to help dehumanized Africans in the New World, and this edition brings together two major essays of the 1780s that were influential in the spread of the early abolitionist movement: Clarkson's An Essay on (...)
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  48. 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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  49. Ronald R. Sundstrom (2003). Arrogance, Love, and Identity in the American Struggle with Race. Social Theory and Practice 29 (1):159-172.
  50. Ronald Robles Sundstrom (2012). In The Shadow of Du Bois: Afro-Modern Political Thought in America by Robert Gooding-Williams. Constellations 19 (1):139-145.
1 — 50 / 129