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  1. Clarence Sholé Johnson (2009). Reading Between the Lines: Kathryn Gines on Hannah Arendt and Antiblack Racism. Southern Journal of Philosophy 47 (S1):77-83.
  2. Cornel West, Kal Alston, Molefi Kete Asante, Bettina G. Bergo, Robert Bernasconi, Janine Jones, Chris Cuomo, Clarence Sholé Johnson, John H. Mcclendon Iii, Greg Moses, Monique Roelofs, Crispin Sartwell & Anna Stubblefield (2005). White on White/Black on Black. Rowman & Littlefield Publishers.
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  3. 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 and (...)
     
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  4. Clarence Sholé Johnson (2001). Cornel West, African American Critical Thought, and the Quest for Social Justice. Journal of Social Philosophy 32 (4):547–572.
  5. Clarence Sholé Johnson (2000). A Critique of Cornel West's Christo-Marxian Prescription for Social Justice. Social Philosophy Today 16:95-112.
    This essay examines Cornel West's position that social justice for the socially marginalized, especially African Americans, can only be obtained through, among other things, a synthesis of Marxian critique of capitalistic culture and hegemony, and Black prophetic theological outlook. I bring out certain limitations in West's position, in particular, what I construe as his tendency to reduce all forms of oppression to the economic. Furthermore, even as I agree with West that capitalism needs to be examined, I argue, on the (...)
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  6. Clarence Sholé Johnson (1999). African Philosophy. Dialogue 38 (3):684-687.
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  7. Clarence Sholé Johnson (1999). African Philosophy: Myth and Reality Paulin Hountondji 2nd Ed., Bloomington, IN: Indiana University Press, 1996, Vii + 217 Pp. [REVIEW] Dialogue 38 (03):684-.
  8. Clarence Shole Johnson (1998). Paulin Hountondji, Africian Philosophy, and Philosophical Methodology. Southern Journal of Philosophy 36 (2):179-195.
    This paper examines Paulin Hountondji's endeavor both to explode what he terms the myth about African philosophy and to elaborate what he deems the reality of African philosophy. Hountondji argues that it is a myth that African philosophy consists in the beliefs collectively held by various ethnic groups. Yet it is this myth that has gained currency in Western circles. Hountondji believes that this myth has been given currency largely by Western ethnographers and ethnophilosophers bent on promoting the idea that (...)
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  9. Clarence Sholé Johnson (1997). Kwasi Wiredu, Cultural Universals and Particulars: An African Perspective Reviewed By. Philosophy in Review 17 (4):300-302.
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  10. Clarence Sholé Johnson (1995). The Philosopher as Teacher: Teaching the Canons of Western Philosophy in Historically Black Colleges and Universities: The Spelman College Experience. Metaphilosophy 26 (4):413-423.
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  11. Clarence Sholé Johnson (1995). Annette Baier on Reason and Morals in Hume's Philosophy. [REVIEW] Dialogue 34 (02):367-.
    Annette Baier should have entitled her book A Progress of Reason and Sentiments instead of A Progress of Sentiments, because one of her chief concerns is the role and significance of reason in Hume's philosophy. She says in the Preface that her aim in the book is “to present Hume's work as exhibiting a progress of thought and sentiment, and acquiring ‘new force as it advances‘” (p. viii). Because the issue of reason in Hume's philosophy is central to her concern, (...)
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  12. Clarence Sholé Johnson (1994). Capaldi's Copernican Reading of Hume. Dialogue 33 (01):71-.
    A distinctive characteristic of contemporary Hume scholarship is the attempt by scholars to read Hume both critically and sympathetically. This is itself quite encouraging, especially in view of the misinterpretations to which Hume's views have traditionally been subject. More positively, how-ever, we now have a systematic attempt, hitherto absent, to appreciate the richness and complexity of Hume's views and of the many positive things Hume has to say in philosophy.
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  13. Clarence Shole Johnson (1992). Hume's Theory of Moral Responsibility: Some Unresolved Matters. Dialogue 31 (01):3-.
  14. Clarence Shole Johnson (1992). Lehrer and the Analysis of Knowledge. Southwest Philosophy Review 8 (2):89-96.
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  15. Clarence Sholé Johnson (1992). Yet Another Look at Cognitive Reason and Moral Action in Hume's Ethical System. Journal of Philosophical Research 17:225-238.
    But for a very recent exception, Hume has generally been thought to deny that cognitive reason plays a distinctive role in morality. The cornerstone of this view has been his notorious remark that reason is and ought only to be the slave of passion and can never pretend to any other office than to serve and obey passion. But, this remark notwithstanding, Hume’s view about the significance of intention in moral processes suggests that he does assign to cognitive reason a (...)
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  16. Clarence Shole Johnson (1990). Hume on Character, Action and Causal Necessity. Auslegung 16 (2):149-164.
     
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  17. Clarence Sholé Johnson (1988). Robert Ginsberg, Ed., The Philosopher as Writer Reviewed By. Philosophy in Review 8 (6):210-213.
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  18. Clarence Shole Johnson, Hume's Theory of Moral Responsibility in the Treatise.
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