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.score: 486.0
  2. Clarence Sholé Johnson (2003). Cornel West & Philosophy: The Quest for Social Justice. Routledge.score: 420.0
    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. Eddie S. Glaude (2007). In a Shade of Blue: Pragmatism and the Politics of Black America. University of Chicago Press.score: 214.0
    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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  4. Steve Fuller (2009). The Sociology of Intellectual Life: The Career of the Mind in and Around the Academy. Sage.score: 204.0
    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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  5. Maggie Anderson Buckingham (1995). Drops of Gold. Write to Teach Publishers.score: 171.0
     
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  6. 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.score: 162.0
    This study explores the ethical ideol-ogies and ethical beliefs of African American consumers using the Forsyth ethical position questionnaire (EPQ) and the Muncy-Vitell consumer ethics questionnaire (MVQ). The two dimensions of the EPQ (i.e., idealism and relativism) were the independent constructs and the four dimensions of the MVQ (i.e., illegal, active, passive and no harm) were the dependent variables. In addition, this paper explores the consumer ethics of African Americans across four demographic factors (i.e., age, education, gender, (...)
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  7. Amber Foster (2013). Nancy Prince's Utopias: Reimagining the African American Utopian Tradition. Utopian Studies 24 (2):329-348.score: 144.0
    Nancy Gardner Prince began writing and self-publishing A Narrative of the Life and Travels of Mrs. Nancy Prince in the 1850s, at a time when few African American women had the ability to do so. Her story tells of diaspora and of the systematic economic, cultural, and political oppression of free African Americans in the antebellum North. Raised by a mother unable to cope with the economic and emotional burden of raising eight children on her own, (...)
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  8. 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.score: 144.0
  9. Alexandra Lianeri (2003). CLASSICS IN AMERCIA C. Winterer: The Culture of Classicism. Ancient Greece and Rome in American Intellectual Life 1780–1910 . Pp. X + 244. Baltimore and London: The John Hopkins University Press, 2002. Cased, £31, ISBN: 0-8018-6799-. [REVIEW] The Classical Review 53 (02):478-.score: 141.8
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  10. David Martin (1991). Michael Lacey. Religion and Twentieth-Century American Intellectual Life. Pp. 205. (Cambridge University Press, 1989.) £27.50. [REVIEW] Religious Studies 27 (1):135.score: 141.8
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  11. John Tracy Ellis (1955). American Catholics and the Intellectual Life. Thought 30 (3):351-388.score: 139.5
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  12. Lawrence Edward Carter (2006). The African American Personalist Perspective on Person as Embodied in the Life and Thought of Martin Luther King Jr. Journal of Speculative Philosophy 20 (3):219-223.score: 133.5
  13. Curtis Carter, City From Within: A Perspective on African-American Life in Milwaukee.score: 133.5
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  14. Curtis Carter, Introduction to City From Within: A Perspective on African-American Life in Milwaukee.score: 133.5
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  15. John P. Pittman (ed.) (1992/1997). African-American Perspectives and Philosophical Traditions. Routledge.score: 132.0
    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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  16. 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.score: 129.0
    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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  17. Charles M. Ezekwugo (2007). African Concept of Life and Death: To Live is Necessary, to Die is Inevitable. Cecta Nig..score: 129.0
     
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  18. George Cotkin (2003). Existential America. Johns Hopkins University Press.score: 128.0
    Europe's leading existential thinkers -- Jean-Paul Sartre, Simone de Beauvoir, and Albert Camus -- all felt that Americans were too self-confident and shallow to accept their philosophy of responsibility, choice, and the absurd. "There is no pessimism in America regarding human nature and social organization," Sartre remarked in 1950, while Beauvoir wrote that Americans had no "feeling for sin and for remorse" and Camus derided American materialism and optimism. Existentialism, however, enjoyed rapid, widespread, and enduring popularity among (...). No less than their European counterparts, American intellectuals participated in the conversation of existentialism. In Existential America , historian George Cotkin argues that the existential approach to life, marked by vexing despair and dauntless commitment in the face of uncertainty, has deep American roots and helps to define the United States in the twentieth-century in ways that have never been fully realized or appreciated. As Cotkin shows, not only did Americans readily take to existentialism, but they were already heirs to a rich tradition of thinkers -- from Jonathan Edwards and Herman Melville to Emily Dickinson and William James -- who had wrestled with the problems of existence and the contingency of the world long before Sartre and his colleagues. After introducing this concept of an American existential tradition, Cotkin examines how formal existentialism first arrived in America in the 1930s through discussion of Kierkegaard and the early vogue among New York intellectuals for the works of Sartre, Beauvoir, and Camus. Cotkin then traces the evolution of existentialism in America: its adoption by Richard Wright and Ralph Ellison to help articulate the African-American experience its expression in the works of Norman Mailer and photographer Robert Frank its incorporation into the tenets of the feminist and radical student movements of the 1960s and its lingering presence in contemporary American thought and popular culture, particularly in such films as Crimes and Misdemeanors , Fight Club and American Beauty . The only full-length study of existentialism in America, this highly engaging and original work provides an invaluable guide to the history of American culture since the end of the Second World War. (shrink)
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  19. Mihaela Mudure (2010). From the Gypsies to the African Americans. Journal for the Study of Religions and Ideologies 2 (4):58-74.score: 120.0
    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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  20. Mary Ellen Wojtasiewicz (2006). Damage Compounded: Disparities, Distrust, and Disparate Impact in End-of-Life Conflict Resolution Policies. American Journal of Bioethics 6 (5):8 – 12.score: 115.5
    For a little more than a decade, professional organizations and healthcare institutions have attempted to develop guidelines and policies to deal with seemingly intractable conflicts that arise between clinicians and patients (or their proxies) over appropriate use of aggressive life-sustaining therapies in the face of low expectations of medical benefit. This article suggests that, although such efforts at conflict resolution are commendable on many levels, inadequate attention has been given to their potential negative effects upon particular groups of patients/proxies. (...)
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  21. Alexinia Young Baldwin (2003). Understanding the Challenge of Creativity Among African Americans. Inquiry 22 (3):13-18.score: 108.0
    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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  22. 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.score: 108.0
    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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  23. Drucilla Byars (1996). Traditional African American Foods and African Americans. Agriculture and Human Values 13 (3):74-78.score: 108.0
    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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  24. Peter Rigby (1996). African Images: Racism and the End of Anthropology. Berg.score: 100.0
    This controversial book is an impassioned African response to the racial stereotyping of African people and people of African descent by prominent white scholars. It highlights how the media contributes to the growth of racist ideas, particularly in reporting current events in Africa, and demonstrates how some of America’s most revered intellectuals cloak racist ideologies in ostensibly egalitarian discourses. The author seeks to rewrite the image of 'race' in order to show the damage racism can cause serious (...)
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  25. Claudia Ursutiu (2010). Leon Volovici – Istoric Al Vieţii Intelectuale Evreieşti Din România/ Leon Volovici - Historian of Jewish Cultural Life in Romania. Journal for the Study of Religions and Ideologies 7 (21):120-139.score: 99.0
    There are seminal works in historiography which, while significantly furthering our comprehension of a certain age or topic, have also the merit of opening new avenues for research. The books and studies of Professor Leon Volovici dedicated to modern anti-Semitism and Jewish cultural life in Romania do represent such fundamental works, bringing key contributions to the knowledge and understanding of intellectual anti-Semitism and the debates circumscribed to the Jewish-Romanian circles. The works dedicated to intellectual anti-Semitism focused on (...)
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  26. Michael Gorman (2005). Intellectual Property Rights, Moral Imagination, and Access to Life-Enhancing Drugs. Business Ethics Quarterly 15 (4):595-613.score: 96.0
    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. Mehmet Karabela (2011). Introduction to Africana Philosophy, Lewis Gordon, Cambridge University Press, 2008. [REVIEW] Canadian Journal of African Studies 45 (3):605-608.score: 96.0
  28. Paul Rozin, Abigail K. Remick & Claude Fischler (2011). Broad Themes of Difference Between French and Americans in Attitudes to Food and Other Life Domains: Personal Versus Communal Values, Quantity Versus Quality, and Comforts Versus Joys. Frontiers in Psychology 2.score: 96.0
    Analysis of previous literature on the role of food in life in France and the United States suggests some fundamental differences in attitudes which may generalize outside of the food domain. Questionnaire results from French and American adults suggest that, compared to the French, Americans emphasize quantity rather than quality in making choices, Americans have a higher preference for variety, and Americans usually prefer comforts (things that make life easier) over joys (unique things that make (...)
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  29. Cristian Timmermann (2013). Life Sciences, Intellectual Property Regimes and Global Justice. Dissertation, Wageningen Universityscore: 96.0
    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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  30. 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.score: 94.0
     
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  31. Sascha L. Goluboff (2011). Making African American Homeplaces in Rural Virginia. Ethos 39 (3):368-394.score: 93.0
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  32. Samuel K. Roberts (2001). African American Christian Ethics. Pilgrim Press.score: 93.0
  33. Fatimah Jackson (1998). Scientific Limitations and Ethical Ramifications of a Non-Representative Human Genome Project: African American Response. [REVIEW] Science and Engineering Ethics 4 (2):155-170.score: 92.0
    The Human Genome Project (HGP) represents a massive merging of science and technology in the name of all humanity. While the disease aspects of HGP-generated data have received the greatest publicity and are the strongest rationale for the project, it should be remembered that the HGP has, as its goal the sequencing of all 100,000 human genes and the accurate depiction of the ancestral and functional relationships among these genes. The HGP will thus be constructing the molecular taxonomic norm for (...)
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  34. Richard B. Miller (1997). Review: Religion and the American Public Intellectual. [REVIEW] Journal of Religious Ethics 25 (2):367 - 392.score: 91.0
    Recent critics have called attention to the alienation of contemporary academics from broad currents of intellectual activity in public culture. The general complaint is that intellectuals are finding a professional home in institutions of higher learning, insulated from the concerns and interests of a wider reading audience. The demands of professional expertise do not encourage academics to work as public intellectuals or to take up social, literary, or political matters in imaginative and perspicuous ways. More problematic is the relative (...)
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  35. 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.score: 90.0
    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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  36. Marian Marek Drozdowski (2006). American Polonia and the Warsaw Uprising. Dialogue and Universalism 16 (7-9):45-74.score: 90.0
    In 1944, American Polonia consisted of two separate social groups. The first one was the so-called “old Polonia”. This group was significantly assimilated into America’s culture and way of life, and had strong self-help organizations. The second group, “new Polonia”, was formed of wartime émigrés, mainly with intellectual backgrounds. They experienced at first hand the anti-human policies of the Nazi and Soviet systems.In the Polish American Congress, founded in 1944 by representatives of both groups, there was great concern (...)
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  37. 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.score: 87.0
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  38. April Shelford (2007). Transforming the Republic of Letters: Pierre-Daniel Huet and European Intellectual Life, 1650-1720. University of Rochester Press.score: 87.0
    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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  39. 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.score: 87.0
    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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  40. Steven Best & Douglas Kellner, Rap, Black Rage, and Racial Difference.score: 85.5
    Ice Cube "What's a brother gotta do to get a message through to the Red, White, and Blue?" Ice-T Rap music has emerged as one of the most distinctive and controversial music genres of the past decade. A significant part of hip hop culture, [1] rap articulates the experiences and conditions of African-Americans living in a spectrum of marginalized situations ranging from racial stereotyping and stigmatizing to struggle for survival in violent ghetto conditions. In this cultural context, rap (...)
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  41. William B. Turner, The Racial Integration of Emory University: Ben F. Johnson, Jr., and the Humanity of Law.score: 85.5
    This article describes the racial integration of Emory University and the subsequent creation of Pre-Start, an affirmative action program at Emory Law School from 1966 to 1972. It focuses on the initiative of the Dean of Emory Law School at the time, Ben F. Johnson, Jr. (1914-2006). Johnson played a number of leadership roles throughout his life, including successfully arguing a case before the United States Supreme Court while he was an Assistant Attorney General of Georgia, promoting legislation to (...)
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  42. Simon Cushing, Reaching for My Gun: Why We Shouldn't Hear the Word "Culture" in Normative Political Theory. 1st Global Conference: Multiculturalism, Conflict and Belonging.score: 85.5
    Culture is a notoriously elusive concept. This fact has done nothing to hinder its popularity in contemporary analytic political philosophy among writers like John Rawls, Will Kymlicka, Michael Walzer, David Miller, Iris Marion Young, Joseph Raz, Avishai Margalit and Bikhu Parekh, among many others. However, this should stop, both for the metaphysical reason that the concept of culture, like that of race, is itself either incoherent or lacking a referent in reality, and for several normative reasons. I focus on the (...)
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  43. Donald W. Shriver (2005). Honest Patriots: Loving a Country Enough to Remember Its Misdeeds. OUP USA.score: 85.5
    In Honest Patriots, renowned public theologian and ethicist Donald W. Shriver, Jr. argues that we must acknowledge and repent of the morally negative events in our nation's past. The failure to do so skews the relations of many Americans to one another, breeds ongoing hostility, and damages the health of our society. events in American history is essential to the health of our Yet our civic identity today largely rests on denials, forgetfulness, and inattention to the memories of neighbors (...)
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  44. Carlin Romano (2012). America the Philosophical. Knopf.score: 85.5
    American philosophy and the tradition. Therapists, bootstrappers, infantry ; Parsing America ; Great white men and the Ivy League cavalcade ; Rorty's revolution -- Abandoning toothless truth : other white males muscle in. Persuasion and the brows ; Psychologists and psychiatrist ; The literary critics ; The political theorists ; Linguist, mathematician, neurologist ; The casual wisemen ; The print journalists ; The broadcasters -- The rising outsiders. African Americans ; Women ; Native Americans ; Gays -- (...)
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  45. 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.score: 85.0
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  46. Adam K. Arap Chepkwony (2011). Inaugural Lecture: Re-Discovering African Wholistic Approach to Life Ways of Acquiring and Appropriating Knowledge. Moi University Press.score: 84.0
     
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  47. Kwame Gyekye (1988). The Unexamined Life: Philosophy and the African Experience. Ghana Universities Press.score: 84.0
     
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  48. Archie Mafeje (1992). African Philosophical Projections and Prospects for the Indigenisation of Political and Intellectual Discourse. Sapes Books.score: 84.0
  49. Howard Mcgary (1997). Racism, Social Justice, and Interracial Coalitions. Journal of Ethics 1 (3):249-264.score: 81.0
    Is racism in the United States alive and well? Do African Americans still experience alienation and social injustice because of racism? What are the various proposals that have been tendered by conservatives and liberals for overcoming racism? Can interracial coalitions be used as an effective tool for combating racism? I attempt to answer these questions in part by offering an analysis of Cornel West''s interracial coalition proposal in Race Matters.
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  50. Howard McGary (2003). Achieving Democratic Equality: Forgiveness, Reconciliation, and Reparations. [REVIEW] Journal of Ethics 7 (1):93-113.score: 81.0
    This paper provides an account of reparationsin general and then presents briefly oneexplanation of why many present day AfricanAmericans believe they are entitled toreparations from the U.S. Government.This explanation should not be seen as a finaljustification, but only as an indication whythe demand for reparations for AfricanAmericans might be seen a plausible. Next, ifit is reasonable to assume that reparations toAfrican Americans are plausible, I then go onto explain why reparations might be necessaryto fill the breech that is perceived (...)
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