Search results for 'African Americans Intellectual life' (try it on Scholar)

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  1. Tommy Lee Lott (ed.) (2002). African-American Philosophy: Selected Readings. Prentice Hall.
  2. Clarence Sholé Johnson (2003). Cornel West & Philosophy: The Quest for Social Justice. Routledge.
    Cornel West's reputation as a public and celebrity intellectual has overshadowed his important contributions to philosophy. Professor Clarence Shole Johnson provides a rectification of this situation in this benchmark, thought-provoking book. After a brief biographical sketch, Johnson leads us through a comprehensive examination of West's philosophy from his conceptions of pragmatism, existentialism, Marxism, and Prophetic Christianity to his persuasive writings on black-Jewish relations, affirmative action, and the role of black intellectuals. Special focus is given to West's writings on ethics (...)
     
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  3.  9
    Marilyn Fischer (2014). Addams on Cultural Pluralism, European Immigrants, and African Americans. The Pluralist 9 (3):38-58.
    addams wrote movingly about how significant her immigrant neighbors’ cultures were, both to the immigrants and to non-immigrant Americans. She lived in one of Chicago’s many densely populated immigrant districts, with Italians, Greeks, Russians, Poles, Bohemians, and Eastern European Jews in the immediate vicinity of Hull House.1 Through countless interactions with these neighbors, Addams developed the empirical knowledge base and the perceptual sensitivities with which to reflect on the role of culture in sustaining and enriching human and community (...). Addams spoke and wrote extensively on these issues.Addams had fewer interactions with African Americans. When Hull House opened in 1889, immigrants and their .. (shrink)
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  4.  3
    V. Denise James (2014). Comments on Marilyn Fischer's "Addams on Cultural Pluralism, European Immigrants, and African Americans". The Pluralist 9 (3):66-71.
    marilyn fischer’s careful historiographical treatment of the ideas and life of Jane Addams deepens our understanding of Addams’s important work as a thinker and practitioner. The paper paints a picture of the ideological and sociological landscape of Addams’s world, paying close attention to the relationships Addams had with other prominent thinkers of the day, such as the African Americans W. E. B. Du Bois and Ida B. Wells-Barnett, as well as the pragmatist Josiah Royce. Fischer seems to (...)
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  5.  20
    Steve Fuller (2009). The Sociology of Intellectual Life: The Career of the Mind in and Around the Academy. Sage.
    1. The Place of Intellectual Life: The University -- The University as an Institutional Solution to the Problem of Knowledge -- The Alienability of Knowledge in Our So-called Knowledge Society -- The Knowledge Society as Capitalism of the Third Order -- Will the University Survive the Era of Knowledge Management? -- Postmodernism as an Anti-university Movement -- Regaining the University's Critical Edge by Historicizing the Curriculum -- Affirmative Action as a Strategy for Redressing the Balance Between Research and (...)
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  6.  35
    Ziad Swaidan, Scott J. Vitell & Mohammed Y. A. Rawwas (2003). Consumer Ethics: Determinants of Ethical Beliefs of African Americans. [REVIEW] Journal of Business Ethics 46 (2):175 - 186.
    This study explores the ethical ideologies and ethical beliefs of African American consumers using the Forsyth ethical position questionnaire and the Muncy-Vitell consumer ethics questionnaire . The two dimensions of the EPQ were the independent constructs and the four dimensions of the MVQ were the dependent variables. In addition, this paper explores the consumer ethics of African Americans across four demographic factors . A sample of 315 African American consumers was used to explore these relationships. Results (...)
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  7. W. E. Abraham (1996). The Life and Times of Anton Wilhelm Amo, the First African (Black) Philosopher in Europe. In Molefi K. Asante & Abu S. Abarry (eds.), African Intellectual Heritage: A Book of Sources. Temple University Press 424-40.
  8. Eddie S. Glaude (2008). In a Shade of Blue: Pragmatism and the Politics of Black America. University of Chicago Press.
    In this provocative book, Eddie S. Glaude Jr., one of our nation’s rising young African American intellectuals, makes an impassioned plea for black America to address its social problems by recourse to experience and with an eye set on the promise and potential of the future, rather than the fixed ideas and categories of the past. Central to Glaude’s mission is a rehabilitation of philosopher John Dewey, whose ideas, he argues, can be fruitfully applied to a renewal of (...) American politics. According to Glaude, Dewey’s pragmatism, when attentive to the darker dimensions of life—or what we often speak of as the blues—can address many of the conceptual problems that plague contemporary African American discourse. How blacks think about themselves, how they imagine their own history, and how they conceive of their own actions can be rendered in ways that escape bad ways of thinking that assume a tendentious political unity among African Americans simply because they are black. Drawing deeply on black religious thought and literature, _In a Shade of Blue_ seeks to dislodge such crude and simplistic thinking and replace it with a deeper understanding of and appreciation for black life in all its variety and intricacy. Glaude argues that only when black political leaders acknowledge such complexity can the real-life sufferings of many African Americans be remedied, an argument echoed in the recent rhetoric and optimism of the Barack Obama presidential campaign. __ _I__n a Shade of Blue_ is a remarkable work of political commentary and to follow its trajectory is to learn how African Americans arrived at this critical moment in their cultural and political history and to envision where they might head in the twenty-first century. “Eddie Glaude is the towering public intellectual of his generation.”—Cornel West “Eddie Glaude is poised to become the leading intellectual voice of our generation, raising questions that make us reexamine the assumptions we hold by expanding our inventory of ideas.”—Tavis Smiley. (shrink)
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  9.  3
    Żaneta Stelter (forthcoming). The Perceived Meaning of Life in the Case of Parents of Children with Intellectual Disabilities. Diametros 46:92-110.
    The perceived meaning of life significantly affects the quality of human life. It is of particular significance in borderline situations. One of such situations is the birth of an intellectually disabled child. The article presents the results of the study concerning the perceived meaning of life in the case of parents who bring up a child with limited intellectual abilities. The study included 87 mothers and 65 fathers bringing up an intellectually disabled child. In the studied (...)
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  10. Charles Vert Willie, Michael K. Grady & Richard O. Hope (1991). African-Americans and the Doctoral Experience Implications for Policy. Monograph Collection (Matt - Pseudo).
  11. Charles M. Ezekwugo (2007). African Concept of Life and Death: To Live is Necessary, to Die is Inevitable. Cecta Nig..
  12.  2
    Mihaela Mudure (2010). From the Gypsies to the African Americans. Journal for the Study of Religions and Ideologies 2 (4):58-74.
    This paper is an analysis of comparative multiculturalisms. Starting from the historical reality that both the Roma and the African-Americans were reified through slavery and discriminated against because of their racial visibility, the author analyses the position of the two groups in the Romanian, namely, the American society. The lead of the African-Americans in overcoming the racial stigma is explained by the author through: the opportunities offered by a powerful and consolidated democracy, and by the existence (...)
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  13. Maggie Anderson Buckingham (1995). Drops of Gold. Write to Teach Publishers.
     
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  14.  11
    Eddie S. Glaude (2007). In a Shade of Blue: Pragmatism and the Politics of Black America. University of Chicago Press.
    In this timely book, Eddie S. Glaude Jr., one of our nation’s rising young African American intellectuals, makes an impassioned plea for black America to address its social problems by recourse to experience and with an eye set on the promise and potential of the future, rather than the fixed ideas and categories of the past. Central to Glaude’s mission is a rehabilitation of philosopher John Dewey, whose ideas, he argues, can be fruitfully applied to a renewal of (...) American politics. According to Glaude, Dewey’s pragmatism, when attentive to the darker dimensions of life—or what we often speak of as the blues—can address many of the conceptual problems that plague contemporary African American discourse. How blacks think about themselves, how they imagine their own history, and how they conceive of their own actions can be rendered in ways that escape bad ways of thinking that assume a tendentious political unity among African Americans simply because they are black, or that short-circuit imaginative responses to problems confronting actual black people. Drawing deeply on black religious thought and literature, In a Shade of Blue seeks to dislodge such crude and simplistic thinking, and replace it with a deeper understanding of and appreciation for black life in all its variety and intricacy. Only when black political leaders acknowledge such complexity, Glaude argues, can the real-life sufferings of many African Americans be remedied. Heady, inspirational, and brimming with practical wisdom, In a Shade of Blue is a remarkable work of political commentary on a scale rarely seen today. To follow its trajectory is to learn how African Americans arrived at this critical moment in their history and to envision where they might head in the twenty-first century. (shrink)
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  15.  3
    Leigh Raiford (2009). Photography and the Practices of Critical Black Memory. History and Theory 48 (4):112-129.
    Not too long after photography’s grand debut in 1839, physician and inventor Oliver Wendell Holmes described the new technology as a “mirror with a memory.” What might this phrase mean for the question of African Americans and their relationship to the vicissitudes of photography and the vagaries of memory in particular? Through readings of works of art and social activism that make use of lynching photographs, this essay considers ways in which photography has functioned as a technology of (...)
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  16. Ziad Swaidan, Scott J. Vitell & Mohammed Y. A. Rawwas (2003). Consumer Ethics: Determinants of Ethical Beliefs of African Americans. Journal of Business Ethics 46 (2):175-186.
    This study explores the ethical ideologies and ethical beliefs of African American consumers using the Forsyth ethical position questionnaire and the Muncy-Vitell consumer ethics questionnaire . The two dimensions of the EPQ were the independent constructs and the four dimensions of the MVQ were the dependent variables. In addition, this paper explores the consumer ethics of African Americans across four demographic factors . A sample of 315 African American consumers was used to explore these relationships. Results (...)
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  17.  10
    Dwayne A. Tunstall (2007). 8. Why Violence Can Be Viewed as a Legitimate Means of Combating White Supremacy for Some African Americans. Radical Philosophy Today 2007:159-173.
    Philosophers often entertain positions that they themselves do not hold. This article is an example of this. While I do not advocate localized acts of violence to combat white supremacy, I think that it is worthwhile to explore why it might be theoretically justifiable for some African Americans to commit such acts of violence. I contend that acts of localized violence are at least theoretical justifiable for some African Americans from the vantage point of racial realism. (...)
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  18.  17
    Alexinia Young Baldwin (2003). Understanding the Challenge of Creativity Among African Americans. Inquiry 22 (3):13-18.
    Creative activities in a classroom can often be mistaken for negligence of academic requirements. This is especially true for many African American students. Recognition of the mental processes used in the expression of creative behaviors should give teachers the opportunity to harness this creative energy to develop academic skills. This article draws upon a historical perspective of creativity and its relationship to this trait in African Americans. Although many of the behaviors listed are common in all ethnic (...)
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  19.  6
    Drucilla Byars (1996). Traditional African American Foods and African Americans. Agriculture and Human Values 13 (3):74-78.
    Traditional African American foods, also referred to as “soul food,” are often given a blanket label of “poor food choices.” The cultural value of these ethnic foods may be disregarded without sufficient study of their nutrient content. This study showed that of the various foods perceived as traditionally African American by the local sampled population, greens were the most often identified as such by 78% and the most frequently consumed (22%) by the subjects. 37% perceived chitterlings as a (...)
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  20.  14
    Gregory B. Sadler (2001). Blondel's Conception of the Option Between Egoism and Charity and Its Consequences for Intellectual Life and Culture. Proceedings of the American Catholic Philosophical Association 75:171-181.
    In Maurice Blondel’s work, the problem of immortality is dealt with in terms of one’s resolution of the problem of human destiny articulated in the form of a self-determinative option. Although this option can take many determinate forms, it is ultimately one between egoism and selfishness or mortification and charity. In the course of this paper, I outline this opposition and indicate in particular how it bears on intellectual life and culture. For Blondel, the theoretical and the practical (...)
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  21.  12
    Marvin Lynn (2006). Race, Culture, and the Education of African Americans. Educational Theory 56 (1):107-119.
    In this essay, Marvin Lynn explores a range of perspectives on African American education, with particular focus on three works: Black American Students in an Affluent Suburb: A Study of Academic Disengagement, by social anthropologist John Ogbu; African‐Centered Pedagogy: Developing Schools of Achievement for African American Children, by teacher education expert Peter Murrell; and African American Literacies, by Elaine Richardson, professor of English and applied linguistics. Lynn draws on Charles Valentine's sociological framework for understanding culture in (...)
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  22.  5
    J. Wasserman, M. A. Flannery & J. M. Clair (2007). Rasing the Ivory Tower: The Production of Knowledge and Distrust of Medicine Among African Americans. Journal of Medical Ethics 33 (3):177-180.
    African American distrust of medicine has consequences for treatment seeking and healthcare behaviour. Much work has been done to examine acute events that have contributed to this phenomenon and a sophisticated bioethics discipline keeps watch on current practices by medicine. But physicians and clinicians are not the only actors in the medical arena, particularly when it comes to health beliefs and distrust of medicine. The purpose of this paper is to call attention not just to ethical shortcomings of the (...)
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  23. Annie Smith & Orville Blackman (2013). It's Not Because You 'Re Black: Addressing Issues of Racism and Underrepresentation of African Americans in Academia'. Upa.
    As the country becomes increasingly diverse, new issues arise within the American educational system. This book examines the effects of underrepresentation of African Americans in colleges and universities. It also discusses the challenges facing Blacks trying to get into the academy and issues that confront those who penetrate the system.
     
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  24. Annie Smith & Orville Blackman (2015). It's Not Because You 'Re Black: Addressing Issues of Racism and Underrepresentation of African Americans in Academia'. Upa.
    As the country becomes increasingly diverse, new issues arise within the American educational system. This book examines the effects of underrepresentation of African Americans in colleges and universities. It also discusses the challenges facing Blacks trying to get into the academy and issues that confront those who penetrate the system.
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  25. Jeff Fort (ed.) (2008). French Theory: How Foucault, Derrida, Deleuze, & Co. Transformed the Intellectual Life of the United States. Univ of Minnesota Press.
    “A great story, full of twists and turns.... Careers made and ruined, departments torn apart, writing programs turned into sensitivity seminars, political witch hunts, public opprobrium, ignorant media attacks, the whole ball of wax. Read it and laugh or read it and weep. I can hardly wait for the movie.” —Stanley Fish, _Think Again, New York Times_ “In such a difficult genre, full of traps and obstacles, French Theory is a success and a remarkable book in every respect: it is (...)
     
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  26.  21
    Michael Gorman (2005). Intellectual Property Rights, Moral Imagination, and Access to Life-Enhancing Drugs. Business Ethics Quarterly 15 (4):595-613.
    Although the idea of intellectual property (IP) rights—proprietary rights to what one invents, writes, paints, composes or creates—is firmlyembedded in Western thinking, these rights are now being challenged across the globe in a number of areas. This paper will focus on one of these challenges: government-sanctioned copying of patented drugs without permission or license of the patent owner in the name of national security, in health emergencies, or life-threatening epidemics. After discussing standard rights-based and utilitarian arguments defending (...) property we will present another model. IP is almost always a result of a long history of scientific or technological development and numbers of networks of creativity, not the act of a single person or a group of people at one moment in time. Thus thinking about and evaluating IP requires thinking about IP as shared rights. A network approach to IP challenges a traditional model of IP. It follows that the owner of those rights has some obligations to share that information or its outcomes. If that conclusion is applied to the distribution of antiretroviral drugs, what pharmaceutical companies are ethically required to do to increase access to these medicines in the developing world will have to be reanalyzed from a more systemic perspective. (shrink)
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  27.  7
    Cristian Timmermann (2013). Life Sciences, Intellectual Property Regimes and Global Justice. Dissertation, Wageningen University
    In this thesis we have examined the complex interaction between intellectual property rights, life sciences and global justice. Science and the innovations developed in its wake have an enormous effect on our daily lives, providing countless opportunities but also raising numerous problems of justice. The complexity of a problem however does not liberate society as a whole from moral responsibilities. Our intellectual property regimes clash at various points with human rights law and commonly held notions of justice.
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  28.  40
    Ruel Tyson (2006). From Salon to Institute: Convivial Spaces in the Intellectual Life of Michael Polanyi. Tradition and Discovery 32 (3):19-22.
    From Chapter two in Science, Faith, and Society, to the central mediating center of the long argument in Personal Knowledge, “Conviviality,” Polanyi continued to extend his “post critical inquiry” in his visits toa wide variety of centers and institutes which relate to his earliest intellectual and aesthetic education in the salon of his mother. The concept of conviviality finds its autobiographical correlative in such spaces.
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  29. Janine Jones (2004). The Impairment of Empathy in Goodwill Whites for African Americans. In George Yancy (ed.), What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge
  30.  1
    April Shelford (2007). Transforming the Republic of Letters: Pierre-Daniel Huet and European Intellectual Life, 1650-1720. University of Rochester Press.
    A multi-faceted study of intellectual transformation in early modern Europe as seen through the eyes of a leading French scholar and cleric, Pierre-Daniel Huet (1630-1721).
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  31.  1
    Robert A. Schneider (2010). Transforming the Republic of Letters: Pierre‐Daniel Huet and European Intellectual Life, 1650–1720. Intellectual History Review 20 (2):292-295.
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  32. Maria Rosa Menocal (2001). Writing Without Footnotes: The Role of the Medievalist in Contemporary Intellectual Life: Bernardo Lecture Series, No. 10. The Bernardo Lecture Series.
    Argues that academics’ intellectual engagement with a public beyond the walls of their own specialties, and even beyond the walls of the academy, was long a commonplace and significant part of the work of professors and writers in the humanities.
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  33. Sandro Sticca (ed.) (2001). Writing Without Footnotes: The Role of the Medievalist in Contemporary Intellectual Life: Bernardo Lecture Series, No. 10. The Bernardo Lecture Series.
    _Argues that academics’ intellectual engagement with a public beyond the walls of their own specialties, and even beyond the walls of the academy, was long a commonplace and significant part of the work of professors and writers in the humanities._.
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  34.  5
    Julie Laplante (2014). On Knowing and Not Knowing “Life” in Molecular Biology and Xhosa Healing: Ontologies in the Preclinical Trial of a South African Indigenous Medicine (Muthi). Anthropology of Consciousness 25 (1):1-31.
    Seemingly distant practices of molecular biology and indigenous Xhosa healing have commonalities that I would like to bring into conversation in this article. The preclinical trial of an indigenous medicine brings them together in a research consortium. In this instance, both sets of experts are meant to collaborate in preparing a wild bush for it to pass the tests of the randomized clinical trial (RCT) and to potentially become a biopharmaceutical to counter the tuberculosis pandemic. I aim to tease out (...)
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  35. Jacqueline Mariña (2012). Theism in 19th and 20th Century Intellectual Life. In Charles Taliaferro, Victoria Harrison & Stewart Goetz (eds.), Routledge Companion to Theism. Routledge
    This chapter traces how theism was developed by leading 19th and 20th century figures (Schleiermacher, Hegel, Kierkegaard, Nietzsche, Rahner, and Tillich) responding to Kant’s Copernican revolution in philosophy. Part one deals with the ontological nature of subjectivity itself and what it reveals about the conditions of the possibility of a subject’s relation to the Absolute. Part two explores the role of subjectivity and interiority in the individual’s relation to God, and part three takes a look at the theme of the (...)
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  36.  42
    Richard Woodfield (2002). The Intellectual Life of the Early Renaissance Artist. British Journal of Aesthetics 42 (1):86-88.
  37.  54
    P. C. W. Gutkind (1962). Some Problems of African Urban Family Life: An Example From Kampala, Uganda, British East Africa. Diogenes 10 (37):88-104.
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  38.  6
    Gerhard Altmann (2016). David Bromwich: The Intellectual Life of Edmund Burke. From the Sublime and Beautiful to American Independence, Cambridge MA/London: The Belknap Press of Harvard University Press, 2014, 500 S. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 68 (1):89-90.
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  39. Francois Cusset (2008). French Theory: How Foucault, Derrida, Deleuze, & Co. Transformed the Intellectual Life of the United States. Univ of Minnesota Press.
     
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  40.  10
    Patrick Baert (2011). The Sudden Rise of French Existentialism: A Case-Study in the Sociology of Intellectual Life. [REVIEW] Theory and Society 40 (6):619-644.
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  41.  10
    William M. Harris (1990). Professional Education of African Americans. Business and Professional Ethics Journal 9 (1-2):159-170.
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  42.  4
    Vickie M. Mays, Courtney N. Coles & Susan D. Cochran (2012). Is There a Legacy of the U.S. Public Health Syphilis Study at Tuskegee in HIV/AIDS-Related Beliefs Among Heterosexual African Americans and Latinos? Ethics and Behavior 22 (6):461-471.
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  43.  16
    J. Manuel Espinosa (1944). Intellectual Life in Contemporary Spain. Thought: A Journal of Philosophy 19 (2):209-220.
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  44.  21
    Martin Grabmann (1929). The Influence of Mediaeval Philosophy on the Intellectual Life of Today. New Scholasticism 3 (1):24-56.
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  45.  9
    Barbara Shapiro (1991). Early Modern Intellectual Life: Humanism, Religion and Science in Seventeenth Century England. History of Science 29 (1):45-71.
  46.  5
    Nancy E. Snow (2004). Virtue and the Oppression of African Americans. Public Affairs Quarterly 18 (1):57-74.
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  47.  9
    Robin Rader (1992). What Relevance Does Chesterton Have to 17-Year-Old African-Americans? The Chesterton Review 18 (2):311-311.
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  48.  21
    T. Fowler (1899). The Ethics of Intellectual Life and Work. International Journal of Ethics 9 (3):296-313.
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  49.  29
    Philip E. Agre (2001). Supporting the Intellectual Life of a Democratic Society. Ethics and Information Technology 3 (4):289-298.
  50.  7
    Arthur Madigan (2004). Faith and the Intellectual Life. International Philosophical Quarterly 44 (2):266-268.
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