Search results for 'Julie A. White' (try it on Scholar)

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  1. David A. White (1994). Is Kripke Really at The Helm?: David A. White. Religious Studies 30 (1):45-54.
    There is a very interesting phenomenon which takes place in philosophy. Theories which appeared ten or fifteen years ago in the literature of, say, the philosophy of language or the philosophy of mind, often make a reappearance in current discussions of problems in the philosophy of religion. As Yogi Berra once remarked, ‘It's déjà vu all over again’. However, there is always a possibility that the transition from the earlier context to the later one will be less than smooth. For (...)
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  2.  18
    Jay A. Jacobson & Barbara White (1991). No: Jay A. Jacobson, M.D.(FACP) Barbara White, B.A. [REVIEW] HEC Forum 3 (6):351-353.
  3.  1
    Stephen D. White (1997). Richard Mortimer, Angevin England, 1154–1258.(A History of Medieval Britain.) Oxford and Cambridge, Mass.: Blackwell, 1994. Pp. Xi, 266; 8 Black-and-White Plates, 6 Figures, 5 Maps. $39.95. [REVIEW] Speculum 72 (2):534-535.
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  4. Nancy P. Ševčenko (2003). Sharon E. J. Gerstel and Julie A. Lauffenburger, Eds., A Lost Art Rediscovered: The Architectural Ceramics of Byzantium. Baltimore: Walters Art Museum, in Association with Pennsylvania State University Press, 2001. Paper. Pp. Xviii, 318; Color Frontispiece, Many Black-and-White and Color Figures, Tables, Plans, and Maps. $75. [REVIEW] Speculum 78 (4):1295-1297.
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  5. Julie Landsman (2008). Growing Up White: A Veteran Teacher Reflects on Racism. R&L Education.
    Growing Up White is for everyone who wants to know more about our schools, our community, our country, and ourselves. Julie Landsman takes the reader on an inventory of her life, pulling from events and scenes, a set of lessons learned. She discloses honestly and unflinchingly the privileges she has experienced as a white person and connects those to her presence in city classrooms where she taught for over 25 years. As a teacher Julie made mistakes, (...)
     
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  6. Alison Bailey (2014). 'White Talk' as a Barrier to Understanding Whiteness. In George Yancy (ed.), White Self-Criticality beyond Anti-racism: How Does It Feel to Be a White Problem? Lexington Books
    My project is to explain why the question ‘How does it feel to be a white problem?’ cannot be answered in the fluttering grammar of white talk. The whiteness of white talk lies not only in its having emerged from white mouths, but also in its evasiveness—in its attempt to suppress fear and anxiety, and its consequential [if unintended] reinscription and legitimation of racist oppression. I White talk is designed, indeed scripted, for the purposes of (...)
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  7.  8
    Richard Schaefer (2015). Andrew Dickson White and the History of a Religious Future. Zygon 50 (1):7-27.
    Andrew Dickson White played a pivotal role in constructing the image of a necessary, and even violent, confrontation between religion and science that persists to this day. Though scholars have long acknowledged that his position is more complex, given that White claimed to be saving religion from theology, there has been no attempt to explore what this means in light of his overwhelming attack on existing religions. This essay draws attention to how White's role as a historian (...)
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  8. Julie Singer (2011). Valérie Fasseur, ed., Froissart à la cour de Béarn: L'écrivain, les arts et le pouvoir. Turnhout: Brepols, 2009. Pp. 376; black-and-white and color figures and 7 musical examples. €69. [REVIEW] Speculum 86 (3):752-753.
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  9. George Yancy (ed.) (2014). White Self-Criticality Beyond Anti-Racism: How Does It Feel to Be a White Problem? Lexington Books.
    George Yancy gathers white scholarship that dwells on the experience of whiteness as a problem without sidestepping the question’s implications for Black people or people of color. This unprecedented reversion of the “Black problem” narrative challenges contemporary rhetoric of a color-evasive world in a critically engaging and persuasive study.
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  10.  2
    Rebecca Aanerud, Barbara Applebaum, Alison Bailey, Steve Garner, Robin James, Crista Lebens, Steve Martinot, Nancy McHugh, Bridget M. Newell, David S. Owen, Alexis Sartwell & Karen Teel (2014). White Self-Criticality Beyond Anti-Racism: How Does It Feel to Be a White Problem? Lexington Books.
    George Yancy gathers white scholarship that dwells on the experience of whiteness as a problem without sidestepping the question’s implications for Black people or people of color. This unprecedented reversion of the “Black problem” narrative challenges contemporary rhetoric of a color-evasive world in a critically engaging and persuasive study.
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  11.  18
    Herbert A. Simon (1991). Black Ravens and a White Shoe. British Journal for the Philosophy of Science 42 (3):339-342.
    This paper provides an explanation of why sightings of black ravens increase the degree of warranted belief in the proposition that all ravens are black, while observations of white shoes do not. The explanation, which allows a Bayesian interpretation, rests on an assumption of the redundancy (i.e., lawfulness) of nature.
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  12.  14
    Jose Luis Caballero Bono (2012). Edith Stein and Heidegger's «Being and Time»: A White Hermeneutics. Veritas: Revista de Filosofia da PUCRS 27 (27):97-112.
    Edith Stein leyó la obra de Martin Heidegger Ser y tiempo en 1927, el mismo año de su publicación. Este artículo trata de reconstruir la «hermenéutica blanca» de esa lectura, es decir, las reacciones que pudo suscitar y que no fueron puestas por escrito en ese momento. Se toman como guía tres comentarios azarosos de la autora en relación tanto a Ser y tiempo como a la filosofía de Heidegger en general. Edith Stein read Martin Heidegger’s Being and Time in (...)
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  13.  4
    Thomas Ming & Aaron Lai (2016). Fixing the White Horse Discourse: Zhuangzi’s Proof of “A White Horse Is Not a Horse”. Philosophy East and West 66 (1):271-289.
    In the “Qiwulun” 齊物論 chapter of the Zhuangzi, the author recommends a better way of arguing for a conclusion in the debates that are recorded in the books Discourse on Pointing at Things and White Horse Discourse 1:To use an attribute to show that attributes are not attributes is not as good as using a non-attribute to show that attributes are not attributes. To use a horse to show that a horse is not a horse is not as good (...)
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  14.  26
    Chad D. Hansen (1976). Mass Nouns and "a White Horse is Not a Horse". Philosophy East and West 26 (2):189-209.
    The most famous paradox in chinese philosophy, Kung-Sun lung's "white horse not horse" has been taken as evidence of platonism, Aristotelian essentialism, Class logic, Etc., In ancient chinese thought. I argue that a nominalistic interpretation utilizing the notion of "stuffs" (mass objects) is a more plausible explanation of the dialogue. It is more coherent internally, More consistent with kung-Sun lung's other dialogues, And the tradition of chinese thought which is usually regarded as nominalistic. The interpretation is also strongly suggested (...)
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  15.  24
    Kirill Ole Thompson (1995). When a "White Horse" is Not a "Horse". Philosophy East and West 45 (4):481-499.
    Is the white horse paradox just a sleight of hand, or is it indicative of some truths about words, language, and logic? The paradox underscores some differences in the significance and implications of terms when considered in the context of mention rather than use. Moreover, the paradox shows that insights into how words and phrases operate in language can be gained by considering them in the context of mention. The paradox also causes us to think of the instrumental value (...)
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  16. George Yancy (ed.) (2016). White Self-Criticality Beyond Anti-Racism: How Does It Feel to Be a White Problem? Lexington Books.
    George Yancy gathers white scholarship that dwells on the experience of whiteness as a problem without sidestepping the question’s implications for Black people or people of color. This unprecedented reversion of the “Black problem” narrative challenges contemporary rhetoric of a color-evasive world in a critically engaging and persuasive study.
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  17. Stuart P. Green (2006). Lying, Cheating, and Stealing: A Moral Theory of White-Collar Crime. Oxford University Press.
    This is the first book to take a comprehensive look at white collar criminal offenses from the perspective of moral and legal theory. Focussing on the way in which key white collar crimes such as fraud, perjury, false statements, obstruction of justice, bribery, extortion, blackmail, insider trading, tax evasion, and regulatory and intellectual property offenses are shaped and informed by a range of familiar, but nevertheless powerful, moral norms.
     
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  18. George Yancy (2012). Look, a White!: Philosophical Essays on Whiteness. Temple University Press.
    From a celebrated scholar on race, a book on ways of seeing, and seeing through, whiteness.
     
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  19.  3
    Adrian Wilson (2013). Hayden White's “Theory of the Historical Work”: A Re-Examination. Journal of the Philosophy of History 7 (1):32-56.
    Hayden White’s Metahistory is best known for its “theory of tropes”; but Metahistory also put forward a distinct “theory of the historical work”, which has received rather less attention, and indeed has tended to be swallowed up by White’s tropology. This is a symptom of a wider problem, that the theory has been apprehended in paraphrase and synopsis rather than in the terms in which it was actually articulated. This paper seeks to redress these oversights through an exegetical (...)
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  20.  2
    David D. Roberts (2013). Possibilities in “a Thoroughly Historical World”: Missing Hayden White's Missed Connections. History and Theory 52 (2):265-277.
    This article assesses Herman Paul's intellectual biography of Hayden White, the most important figure in the philosophy of history of the past half century. Offering a clear overview of White's career and contribution, Paul's account proceeds chronologically from the 1950s to the present, distinguishing the phases of White's career, but convincingly pinpointing an abiding core of concerns around an existentialist and liberationist humanism. In that light, White sought to show the way beyond historiographical realism to more (...)
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  21. Rasmus Grønfeldt Winther, Free to Universalize or Bound by Culture? Multicultural and Public Philosophy: A White Paper.
    Multiculturalism requires sustained and serious philosophical reflection, which in turn requires public outreach and communication. This piece briefly outlines concerns raised by the philosophy of multiculturalism and, conversely, multiculturalism in philosophy, which ultimately force us to reconsider the philosopher’s own role and responsibility. I conclude with a provocative suggestion of philosophy as /public diplomacy/. (As this is intended to be a piece for a general audience, secondary literature is only referred to in the conclusion. References gladly provided upon request.).
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  22.  6
    A. Dirk Moses (2005). 3. The Public Relevance of Historical Studies: A Rejoinder to Hayden White. History and Theory 44 (3):339–347.
    Hayden White wants history to serve life by having it inspire an ethical consciousness, by which he means that in facing the existential questions of life, death, trauma, and suffering posed by human history, people are moved to formulate answers to them rather than to feel that they have no power to choose how they live. The ethical historian should craft narratives that inspire people to live meaningfully rather than try to provide explanations or reconstructions of past events that (...)
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  23.  15
    G. Fuscaldo (2003). What Makes a Parent? It's Not Black or White. Journal of Medical Ethics 29 (2):66-67.
    The advent of IVF and advances in reproductive technologies largely reflect the importance in our society of biological parenthood and genetic kinship. As illustrated in the controversy piece by Merle Spriggs,1 however, the same technology has confused our understanding of what makes a parent.An embryo mixup in Britain has resulted in a white couple giving birth to two black twins. Genetic tests have established that the wrong sperm was used to inseminate the ova of the white woman who (...)
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  24.  9
    Michelle McLean & Soornarain S. Naidoo (2007). Medical Students' Views on the White Coat: A South African Perspective on Ethical Issues. Ethics and Behavior 17 (4):387 – 402.
    There is a debate regarding the use of the white coat, a traditional symbol of the medical profession, by students. In a study evaluating final-year South African medical students' perceptions, the white coat was associated with traditional symbolic values (e.g., trust) and had practical uses (e.g., identification). The coat was generally perceived to evoke positive emotions in patients, but some recognized that it may cause anxiety or mistrust. Donning a white coat generally implied a responsibility to the (...)
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  25.  2
    R. M. Veatch (2002). White Coat Ceremonies: A Second Opinion. Journal of Medical Ethics 28 (1):5-6.
    A “white coat” ceremony functions as a rite of passage for students entering medical school. This comment provides a second option in response to the earlier, more enthusiastic, discussion of the ceremony by Raanan Gillon. While these ceremonies may serve important sociological functions, they raise three serious problems: whether the professional oath or “affirmation of professional commitment” taken in this setting has any legitimacy, how a sponsor of such a ceremony would know which oath or affirmation to administer, and (...)
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  26.  8
    A. D. M. Clark (1998). ""This Officer Kept Lecturing the Wounded on What to Say Day After Day."[Perhaps This is Why When Questioned Years Later, They All Tell Exactly the Same Story.) Lt Peterson Said He Listened to the Wounded Talking Between Themselves About How the" Sydney" Had Hit Them and Had Caused Large Fires. They Spoke About the" Sydney" Starting to Come Closer After the" Kormoran" Hoisted a White Flag. [REVIEW] Inquiry 55:1.
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  27.  6
    Patricia Elliot (1994). More Thinking About Gender: A Response to Julie A. Nelson. Hypatia 9 (1):195 - 198.
    Nelson argues the best we can hope for in a nonsexist society is to revalue those feminine qualities that have previously been devalued. I argue that those qualities are the result of a sexist construction of gender categories, and that a nonsexist society would have no reason to preserve them.
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  28.  21
    Terrance A. MacMullan (2005). Is There a White Gift?: A Pragmatist Response to the Problem of Whiteness. Transactions of the Charles S. Peirce Society 41 (4):796-817.
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  29.  12
    Joseph P. Fitzpatrick (1960). Trend Toward a White-Collar Society. Thought: A Journal of Philosophy 35 (2):269-289.
  30.  5
    Eduard Jordaan (2005). A White South African Liberal as a Hostage to the Other: Reading J.M. Coetzee's 'Age of Iron' Through Levinas. South African Journal of Philosophy 24 (1):22-32.
    Having been struck by the Levinasian aspects of J.M. Coetzee's Age of Iron, this article tries to ‘reveal' Coetzee's novel as a Levinasian narration of how the other ruptures a specific subject's self-regarding egoism, leading the subject to take up its responsibility for the other. Throughout, the concreteness and realism of the novel is considered supplementary to the abstraction of Levinas's philosophical thought. It is demonstrated how the main character in Age of Iron, Elizabeth Curren, is confronted by the other (...)
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  31. Alison Bailey (1998). Locating Traitorous Identities: Toward a View of Privilege-Cognizant White Character. Hypatia 13 (3):27 - 42.
    I address the problem of how to locate "traitorous" subjects, or those who belong to dominant groups yet resist the usual assumptions and practices of those groups. I argue that Sandra Harding's description of traitors as insiders, who "become marginal" is misleading. Crafting a distinction between "privilege-cognizant" and "privilege-evasive" white scripts, I offer an alternative account of race traitors as privilege-cognizant whites who refuse to animate expected whitely scripts, and who are unfaithful to worldviews whites are expected to hold.
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  32.  1
    J. van Brake (1998). A White Thing. Behavioral and Brain Sciences 21 (1):86-88.
    I have no problem with Millikan's saying that Mama, milk, and mouse are substances, but I do not see why this list cannot be extended with white, red cows, things, vovetas, lhenxa, GRUE, and so on. In the right circumstances, given the right training, the characteristics of substances that Millikan provides work equally well for each of them.
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  33. John Bussanich (1994). Sovereign Virtue: Aristotle on the Relation Between Happiness and Prosperity by Stephen A. White. [REVIEW] Classical World: A Quarterly Journal on Antiquity 88:125-125.
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  34. John A. Scott (1994). David A. White, Rhetoric and Reality in Plato's Phaedrus Reviewed By. Philosophy in Review 14 (6):416-418.
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  35.  22
    Armando Menéndez-Viso (2009). Black and White Transparency: Contradictions of a Moral Metaphor. [REVIEW] Ethics and Information Technology 11 (2):155-162.
    Transparency has evolved from an individual, dangerous power in Plato to a desirable, collective property in the contemporary world. This paper intends to give a brief account of this long and somehow surprising path and extract some interesting consequences for economic and political activities, as well as for information technologies. Six literary masterpieces are used to highlight the contradictions and dangers entailed by the abuse of the fascinating metaphor of transparency. In the end, what is usually intended when demanding transparency (...)
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  36.  9
    Barbara Applebaum (2013). Vigilance as a Response to White Complicity. Educational Theory 63 (1):17-34.
    Calls for vigilance have been a recurrent theme in social justice education. Scholars making this call note that vigilance involves a continuous attentiveness, that it presumes some type of criticality, and that it is transformative. In this essay Barbara Applebaum expands upon some of these attributes and calls attention to three particular features of vigilance that, while they may be alluded to in the aforementioned discussions, are rarely made explicit. These three features are critique, staying in the anxiety of critique, (...)
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  37.  2
    Eric Thomas Weber (2016). Self-Respect and a Sense of Positive Power: On Protection, Self-Affirmation, and Harm in the Charge of "Acting White". Journal of Speculative Philosophy 30 (1):45-63.
    Education is among the forces with which oppressed people can become empowered. Nevertheless, the public policy nonprofit organization Demos has found that the median wealth of white high school dropouts in 2013 was higher than for black college graduates in the United States.1 The harsh realities of prejudice and limits on opportunity for historically disadvantaged communities motivate debates about how best to prepare, educate, and protect young people. The philosophical literature in the liberal political tradition has paid considerable attention (...)
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  38.  9
    Erik Olin Wright (2015). Eroding Capitalism: A Comment on Stuart White's ‘Basic Capital in the Egalitarian Toolkit’. Journal of Applied Philosophy 32 (4):432-439.
    Stuart White argues that egalitarians need a diverse toolkit of policy proposals in order to move closer to a just economic system. In particular he argues that a policy of Basic Capital grants should be included in this toolkit along with a variety of other more familiar instruments such as unconditional Basic Income, welfare state services and income supports, and support for worker cooperatives. The various policies in the egalitarian toolkit, however, have implications for issues other than contributing to (...)
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  39.  39
    Alison Bailey (2000). Locating Traitorous Identities: Toward a Theory of White Character Formation. In Sandra Harding & Uma Narayan (eds.), Hypatia. University of Indiana Press
    This essay explores how the social location of white traitorous identities might be understood. I begin by examining some of the problematic implications of Sandra Harding's standpoint framework description of race traitors as 'becoming marginal.' I argue that the location of white traitors might be better understood in terms of their 'decentering the center.' I distinguish between 'privilege-cognizant' and 'privilege-evasive' white scripts. Drawing on the work of Marilyn Frye and Anne Braden, I offer an account of the (...)
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  40.  8
    J. Koffman, M. Morgan, P. Edmonds, P. Speck & I. J. Higginson (2009). Vulnerability in Palliative Care Research: Findings From a Qualitative Study of Black Caribbean and White British Patients with Advanced Cancer. Journal of Medical Ethics 35 (7):440-444.
    Introduction: Vulnerability is a poorly understood concept in research ethics, often aligned to autonomy and consent. A recent addition to the literature represents a taxonomy of vulnerability developed by Kipnis, but this refers to the conduct of clinical trials rather than qualitative research, which may raise different issues. Aim: To examine issues of vulnerability in cancer and palliative care research obtained through qualitative interviews. Method: Secondary analysis of qualitative data from 26 black Caribbean and 19 white British patients with (...)
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  41.  39
    Mark Douglas Saward (2013). Fine-Tuning as Evidence for a Multiverse: Why White is Wrong. [REVIEW] International Journal for Philosophy of Religion 73 (3):243-253.
    Roger White (God and design, Routledge, London, 2003) claims that while the fine-tuning of our universe, $\alpha $ , may count as evidence for a designer, it cannot count as evidence for a multiverse. First, I will argue that his considerations are only correct, if at all, for a limited set of multiverses that have particular features. As a result, I will argue that his claim cannot be generalised as a statement about all multiverses. This failure to generalise, (...)
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  42.  7
    Rainer Forst (2015). A Critical Theory of Politics Grounds, Method and Aims. Reply to Simone Chambers, Stephen White and Lea Ypi. Philosophy and Social Criticism 41 (3):225-234.
    In this article, I address the various objections raised by Simone Chambers, Stephen White and Lea Ypi concerning my version of a critical theory of politics. I explain the basic assumptions that inform my account of a critique of relations of justification, its particular method and aims.
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  43.  2
    S. J. Huber (2003). The White Coat Ceremony: A Contemporary Medical Ritual. Journal of Medical Ethics 29 (6):364-366.
    The white coat ceremony is a common practice at many American and European medical schools. Current justification for the ceremony is mainly based on the good will felt by participants and an assumed connection between the ceremony and encouraging humanistic values in medicine. Recent critiques of the ceremony faults its use of oaths, premature alignment of students and faculty, and the selective appropriation of meaning to the white coat itself. This paper responds to recent critiques by addressing their (...)
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  44.  9
    Whalen Lai (1995). White Horse Not Horse: Making Sense of a Negative Logic. Asian Philosophy 5 (1):59 – 74.
    Abstract Kung?sun Lung's thesis on ?White Horse [is] not Horse? has been solved by A. C. Graham on the basis of a part/whole logic and by Chad Hansen on that and a ?mass?noun? hypothesis. We present it as a case of reducing White Horse to its two most telling marks and then, on the basis of the good Sense (instead of Reference) in a Negative Logic?the pragmatics of locating X as the remainder left over when all non?X's have (...)
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  45.  1
    Irene McMullin (2015). A Response to Mark D. White’s “A Modest Comment on McMullin: A Kantian Account of Modesty”. Journal of Philosophical Research 40:7-11.
    In response to Mark D. White's Kantian critique of my article "A Modest Proposal: Accounting for the Virtuousness of Modesty," I argue that invoking Kant's notions of dignity and respect in order to provide an egalitarian account of modesty brings with it conceptual commitments that are not always easy to reconcile with the moral phenomenology of that virtue. In light of this I question White's claim that a Kantian account of modesty offers a better explanation than the existential (...)
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  46.  2
    D. Chakrabarty (1999). Clothing the Political Man: A Reading of the Use of Khadi/White in Indian Public Life. Journal of Human Values 5 (1):3-13.
    The author examines the symbolism of the Indian politician's common dress: white coarse khadi cham pioned by Gandhi. Does its continued survival during the post-independence era signify merely hypocrisy, empty ritual? What does it implicitly communicate about the public and private intents ofpoliticalfigures? What values does the khadi conceal in its texture? Do they serve any purpose? Chakrabarty's analysis concludes by admitting that though khadi no longer conveys any message as to the prevalence of Gandhian convictions, yet it constitutes (...)
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  47.  14
    David Ingram (2005). Toward a Cleaner White(Ness): New Racial Identities. Philosophical Forum 36 (3):243–277.
    The article re-examines racial and ethnic identity within the context of pedagogical attempts to instill a positive white identity in white students who are conscious of the history of white racism and white privilege. The paper draws heavily from whiteness studies and developmental cognitive science in arguing (against Henry Giroux and Stuart Hall) that a positive notion of white identity, however postmodern its construction, is an oxymoron, since whiteness designates less a cultural/ethnic ethos and meaningful (...)
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  48.  3
    Bonnie Mann (2013). Three White Men Walk Into a Bar. Radical Philosophy Review 16 (3):733-746.
    This short discussion piece invites readers to consider two questions: What does “pluralism” mean in philosophy? and What should it mean? Brian Leiter’s assault on Linda Martin Alcoff and The Pluralist’s Guide to Philosophy is taken as an opportunity to reflect on several conceptions of philosophical pluralism: the “philosophical gourmet’s” conception, the “three white men” conception, and Scott Pratt’s epistemological pluralism. In each, there is a failure to come to terms with both history and power. What is at stake (...)
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  49.  2
    John Corner (2003). Keeping a Distance: A Response to Rosemary White. Film-Philosophy 7 (2).
    Rosemary White 'Television at a Distance: Corner's _Critical Ideas in Television Studies_' _Film-Philosophy_, vol. 7 no. 15, July 2003.
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  50.  2
    Laurence Shore (2005). The Enduring Power of Racism: A Reconsideration of Winthrop Jordan's White Over Black. History and Theory 44 (2):195-226.
    As a history of the origins and development of American racism, White over Black received great acclaim upon its publication in 1968. Deeply researched and covering some 650 pages, it eschewed professional jargon and offered a deft prose style and close attention to matters of sexuality in revealing the origins and lasting influence of racist attitudes arising from Englishmen’s impressions of blacks before they became, pre-eminently, slaves in North America. Jordan’s careful weighing of evidence and causation made readers appreciate (...)
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