Search results for 'African American philosophy' (try it on Scholar)

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  1.  48
    Tommy L. Lott & John P. Pittman (eds.) (2003). A Companion to African-American Philosophy. Wiley-Blackwell.
    This wide-ranging, multidisciplinary collection of newly commissioned articles brings together distinguished voices in the field of Africana philosophy and African-American social and political thought. Provides a comprehensive critical survey of African-American philosophical thought. Collects wide-ranging, multidisciplinary, newly commissioned articles in one authoritative volume. Serves as a benchmark work of reference for courses in philosophy, social and political thought, cultural studies, and African-American studies.
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  2. Tommy Lee Lott (ed.) (2002). African-American Philosophy: Selected Readings. Prentice Hall.
  3. James A. Montmarquet & William H. Hardy (2000). Reflections an Anthology of African American Philosophy. Monograph Collection (Matt - Pseudo).
  4.  29
    G. Yancy (2011). African-American Philosophy: Through the Lens of Socio-Existential Struggle. Philosophy and Social Criticism 37 (5):551-574.
    In this article I argue that African-American philosophy emerges from a socio-existential context where persons of African descent have been faced with the absurd in the form of white racism. The concept of struggle, given the above, functions as both descriptive and heuristic vis-à-vis the meaning of African-American philosophy. Expanding upon Charles Mills’ concept of non-Cartesian sums, I demonstrate the inextricable link between Black lived experience, struggle, and the morphology of meta-philosophical assumptions and (...)
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  5. Paget Henry (2003). African-American Philosophy: A Caribbean Perspective. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub.
  6.  17
    Roy Martinez (1994). Pedagogy, Philosophy, and African-American Students. Teaching Philosophy 17 (4):351-358.
    The purpose of this paper is to attend to a certain attitude towards philosophy at Spellman College and to offer an account of its occurrence. This paper also offers recommendations on pedagogical methods and curricular models to attract African American students to philosophy. The author uses examples from personal experience teaching ethics seminars and articulates guiding principles for engaging students on a personal level while cultivating their interest in the discipline.
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  7. Lewis R. Gordon (2003). African-American Existential Philosophy. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub.
  8. Gerald Early (2003). Sports, Political Philosophy, and the African American. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub.
  9.  55
    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 (...)
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  10.  5
    George W. Stickel (2004). African-American Philosophy. Newsletter of the Society for the Advancement of American Philosophy 32 (98):45-47.
  11. Jennifer Lisa Vest (2000). Critical Indigenous Philosophy: Disciplinary Challenges Posed by African and Native American Epistemologies. Dissertation, University of California, Berkeley
    In this thesis, I examine recent proposals for the creation of African and Native American forms of Indigenous philosophy and show how the discussions and debates in these fields challenge the disciplinary boundaries of modern Academic Western philosophy. With regard to African philosophy, I critique the debates in the Anglophone literature, teasing out those aspects of the debates which pose substantial epistemological challenges to mainstream [Western] philosophy, focusing, in particular, on assumptions about the (...)
     
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  12.  8
    George Yancy (ed.) (1998). African-American Philosophers: 17 Conversations. Routledge.
    African-American Philosophers brings into conversation seventeen of the foremost thinkers of color to discuss issues such as Black existentialism, racism, Black women philosophers within the academy, affirmative action and the conceptual parameters of African-American philosophy.
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  13.  60
    George Yancy (ed.) (2004). What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge.
    In the burgeoning field of whiteness studies, What White Looks Like takes a unique approach to the subject by collecting the ideas of African-American philosophers. George Yancy has brought together a group of thinkers who address the problematic issues of whiteness as a category requiring serious analysis. What does white look like when viewed through philosophical training and African-American experience? In this volume, Robert Birt asks if whites can "live whiteness authentically." Janine Jones examines what it (...)
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  14.  23
    John Pittman (ed.) (1992). 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 (...)
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  15.  1
    George Yancy (2015). Through the Crucible of Pain and Suffering: African-American Philosophy as a Gift and the Countering of the Western Philosophical Metanarrative. Educational Philosophy and Theory 47 (11):1143-1159.
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  16. Aaron Ogletree (2006). Review of “A Companion to African-American Philosophy”. [REVIEW] Essays in Philosophy 7 (2):9.
  17. Kwame Anthony Appiah (1993). African-American Philosophy. Philosophical Forum 24 (1-3):11-34.
     
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  18.  13
    Clevis Headley (2010). The Existential Turn in African American Philosophy: Disclosing the Existential Phenomenological Foundations of Black Bodies, White Gazes: The Continuing Significance of Race. Clr James Journal 16 (1):251-263.
  19.  9
    F. A. Sheth (2006). A Companion to African-American Philosophy. Philosophical Review 115 (2):263-267.
  20.  25
    Clevis Headley (2001). Race, African American Philosophy, and Africana Philosophy: A Critical Reading of Lewis Gordon's Her Majesty's Other Children. Philosophia Africana 4 (1):43-60.
  21. John H. McClendon (2004). Philosophy of Language and the African American Experience: Are There Metaphilosophical Implications? Journal of Speculative Philosophy 18 (4):305-310.
  22. Lydia Galbreath (forthcoming). The Philosophy of the African American Identity Crisis: A Double Consciousness Exploration. Philosophy.
     
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  23. Bernard Boxill (1992). Two Traditions in African American Political Philosophy. Philosophical Forum 24:119-119.
     
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  24.  82
    Namita Goswami (2008). Philosophy, Postcolonialism, African-American Feminism, and the Race for Theory. Angelaki 13 (2):73 – 91.
  25. B. Boxill (1993). 2 Traditions in African-American Political-Philosophy. Philosophical Forum 24 (1-3):119-135.
     
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  26. Lucius Outlaw (1992). African, African American, Africana Philosophy. Philosophical Forum 24:63-63.
  27.  8
    Derrick P. Alridge (1999). Conceptualizing a du Boisian Philosophy of Education: Toward a Model for African-American Education. Educational Theory 49 (3):359-379.
  28. Leonard Harris (1984). Philosophy Born of Struggle: Anthology of Afro-American Philosophy From 1917. Transactions of the Charles S. Peirce Society 20 (2):188-194.
     
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  29.  4
    Scott L. Pratt (2002). Native Pragmatism: Rethinking the Roots of American Philosophy. Indiana University Press.
    Pragmatism is America’s most distinctive philosophy. Generally it has been understood as a development of European thought in response to the "American wilderness." A closer examination, however, reveals that the roots and central commitments of pragmatism are indigenous to North America. Native Pragmatism recovers this history and thus provides the means to re-conceive the scope and potential of American philosophy. Pragmatism has been at best only partially understood by those who focus on its European antecedents. This (...)
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  30.  4
    Nancy Stanlick (2013). American Philosophy: The Basics. Routledge.
    _American Philosophy: The Basics_ introduces the history of American thought from early Calvinists to the New England Transcendentalists and from contract theory to contemporary African American philosophy. The key question it asks is: what it is that makes American Philosophy unique? This lively and compelling book moves through key periods in the development of American thought from the founding fathers to the transcendentalists and pragmatists to contemporary social commentators. Readers are introduced to: (...)
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  31. Cornel West (1989). The American Evasion of Philosophy: A Genealogy of Pragmatism. University of Wisconsin Press.
    Taking Emerson as his starting point, Cornel West’s basic task in this ambitious enterprise is to chart the emergence, development, decline, and recent resurgence of American pragmatism. John Dewey is the central figure in West’s pantheon of pragmatists, but he treats as well such varied mid-century representatives of the tradition as Sidney Hook, C. Wright Mills, W. E. B. Du Bois, Reinhold Niebuhr, and Lionel Trilling. West’s "genealogy" is, ultimately, a very personal work, for it is imbued throughout with (...)
     
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  32. Emmanuel Chukwudi Eze (ed.) (1997). Postcolonial African Philosophy: A Critical Reader. Wiley-Blackwell.
  33. B. Hallen (1986). Knowledge, Belief, and Witchcraft: Analytic Experiments in African Philosophy. Stanford University Press.
    First published in 1986, Knowledge, Belief, and Witchcraft remains the only analysis of indigenous discourse about an African belief system undertaken from within the framework of Anglo-American analytical philosophy. Taking as its point of departure W. V. O. Quine's thesis about the indeterminacy of translation, the book investigates questions of Yoruba epistemology and of how knowledge is conceived in an oral culture.
     
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  34.  9
    Edward Demenchonok (2005). Intercultural Discourse and African-Carribean Philosophy. Dialogue and Universalism 15 (1-2):181-202.
    The explosion of publications on race, gender, and minority cultures during recent decades was a natural reaction to the universalistic pretensions of Western philosophy, for which many of these issues were invisible. The theoretical articulation of these issues has substantially contributed to the transformation of philosophy. However, the side-effect of an overemphasis on difference is an underestimating of unity, which may lead to disintegration. The challenge to philosophical thought on race, gender, and culture is to reconcile the difference (...)
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  35. Trudier Harris-Lopez (2003). Lynching and Burning Rituals in African American Literature. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub.
  36. Nancy Stanlick (2012). American Philosophy: The Basics. Routledge.
    _American Philosophy: The Basics_ introduces the history of American thought from early Calvinists to the New England Transcendentalists and from contract theory to contemporary African American philosophy. The key question it asks is: what it is that makes American Philosophy unique? This lively and compelling book moves through key periods in the development of American thought from the founding fathers to the transcendentalists and pragmatists to contemporary social commentators. Readers are introduced to: (...)
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  37. George Yancy (ed.) (2016). African-American Philosophers: 17 Conversations. Routledge.
    _African-American Philosophers_ brings into conversation seventeen of the foremost thinkers of color to discuss issues such as Black existentialism, racism, Black women philosophers within the academy, affirmative action and the conceptual parameters of African-American philosophy.
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  38. John J. Stuhr (ed.) (1999). Pragmatism and Classical American Philosophy: Essential Readings and Interpretive Essays. Oxford University Press Usa.
    Classical American philosophy has both contemporary and historical significance. It provides direct, imaginative, and critical insights into our contemporary global society, its massive and pressing problems, and its possibilities for real improvement. Pragmatism and Classical American Philosophy, 2/e, provides the resources necessary to understand and act on these insights. Revised and greatly expanded in this second edition, it offers a comprehensive account of classical American philosophy and pragmatism, presenting the essential writings of all the (...)
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  39. Tsenay Serequeberhan (2000). Our Heritage: The Past in the Present of African-American and African Existence. Rowman & Littlefield Publishers.
    In this compelling and engaging work, Tsenay Serequeberhan discusses recent themes in African-American and African Philosophy from a hermeneutical perspective, while paying special attention to the question of how we relate to our past and the open possibilities of our future. Our Heritage carefully examines the variety of approaches to African philosophy and argues for a historically engaged and existentially attuned paradigm shift. The result is an approach that explores the contemporary situation of (...) and African-American existence in view of emancipatory struggles that have established the confines of the present. (shrink)
     
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  40.  51
    Emmanuel Chukwudi Eze (ed.) (1998). African Philosophy: An Anthology. Wiley-Blackwell.
    Bringing together canonical philosophical texts from African, African-American, Afro-Caribbean, and Black European thinkers, this major new anthology is designed to serve both as a textbook and as the authoritative reference volume in Africana philosophical and cultural studies.
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  41.  2
    Anita L. Allen (1992). African-American Perspectives on Biomedical Ethics. Monograph Collection (Matt - Pseudo).
  42.  8
    Jay N. Cohn (2006). The Use of Race and Ethnicity in Medicine: Lessons From the African-American Heart Failure Trial. Journal of Law, Medicine & Ethics 34 (3):552-554.
    Race or ethnic identity, despite its imprecise categorization, is a useful means of identifying population differences in mechanisms of disease and treatment effects. Therefore, race and other arbitrary demographic and physiological variables have appropriately served as a helpful guide to clinical management and to clinical trial participation. The African-American Heart Failure Trial was carried out in African-Americans with heart failure because prior data had demonstrated a uniquely favorable effect in this subpopulation of the drug combination in BiDil. (...)
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  43.  22
    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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  44. Albert G. Mosley (2003). African Philosophy at the Turn of the Century. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub.
  45.  15
    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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  46. Albert Mosley, African Philosophy at the Turn of the Century: Ethnophilosophy Revisited.
    This paper reviews the major approaches taken to African philosophy during the 20th century: etnophilosophical, universalist, and hermeneutical. It elaborates and evaluates criticisms of ethnophilosophy by universalists (Hountoundji, Wiredu, Appiah) and hermeneuticists (Serequeberhan) and proposes an orientation for African philosophy in the new millennium that incorporates a revised version of the ethnophilosophical program. This paper also elucidates the connection between ethnophilosophy in African philosophy and similar developments in African-American and feminist philosophy.
     
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  47.  6
    Jacquelyn Kegley (2014). Classical American Pragmatism: Practicing Philosophy as Experiencing Life. Human Affairs 24 (1):112-119.
    I argue that Classical American Pragmatists—Royce, James, Dewey, Perice, Addams, Du Bois, and Locke subscribed to this view and practiced philosophy by focusing on experience and directing a critical eye to major problems in living. Thus Royce and Dewey explored the nature of genuine community and its role in developing a flourishing individual life but also a public, democratic life. Royce and James engaged in a phenomenological analysis of human experience including religious experience developing a rich understanding of (...)
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  48.  80
    Lucius Outlaw (1997). Africana Philosophy. Journal of Ethics 1 (3):265-290.
    Africana Philosophy is a gathering notion used to cover collectively particular articulations, and traditions of particular articulations, of persons African and African-descended that are to be regarded as instances of philosophizing. (The notion is meant to cover, as well, the philosophizing efforts of persons not African or African-descended, efforts that are, nonetheless, contributions to the philosophizing endeavors that constitute Africana philosophy.) A central concern of the essay is the question whether there are characteristics of (...)
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  49.  3
    Becky Brown (2001). “Talk That Talk!”: African American English in its Social and Cultural Context. Radical Philosophy Review 4 (1/2):54-77.
    The author examines almost three decades of sociolinguistic and anthropological research to present the most up-to-date definition of African American English or “Ebonics” and offers a defense of its value in contemporary American culture.
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  50. Jennifer Lisa Vest (2005). The Promise of Caribbean Philosophy: How It Can Cpntribute to a "New Dialogic" in Philosophy. Caribbean Studies 33 (2):3-34.
    The Caribbean is a site where multiple cultures, peoples, waysof thinking and acting have come together and where new formsof philosophy are emerging. The promise of Caribbean philoso-phy lays in its ability to give shape to an intellectual tradition which is both true to and beneficial to Caribbean peoples whilesimultaneously being provocative enough to engage wisdom-seekers of various geographies and identities. I argue that onlyby pursuing a “New Dialogic” which engages the philosophicaltraditions of Africans, African Americans, and Native (...)
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