Search results for 'colonialism' (try it on Scholar)

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  1.  18
    Pauline Kleingeld (2014). Kant's Second Thoughts on Colonialism. In Katrin Flikschuh & Lea Ypi (eds.), Kant and Colonialism: Historical and Critical Perspectives. Oxford University Press 43-67.
    Kant is widely regarded as a fierce critic of colonialism. In Toward Perpetual Peace and the Metaphysics of Morals, for example, he forcefully condemns European conduct in the colonies as a flagrant violation of the principles of right. His earlier views on colonialism have not yet received much detailed scrutiny, however. In this essay I argue that Kant actually endorsed and justified European colonialism until the early 1790s. I show that Kant’s initial endorsement and his subsequent criticism (...)
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  2.  25
    Toby Rollo (2016). Feral Children: Settler Colonialism, Progress, and the Figure of the Child. Settler Colonial Studies 6.
    Settler colonialism is structured in part according to the principle of civilizational progress yet the roots of this doctrine are not well understood. Disparate ideas of progress and practices related to colonial dispossession and domination can be traced back to the Enlightenment, and as far back as ancient Greece, but there remain unexplored logics and continuities. I argue that civilizational progress and settler colonialism are structured according to the opposition between politics governed by reason or faith and the (...)
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  3.  39
    Geng Yang & Qixue Zhang (2006). The Essence, Characteristics and Limitation of Post-Colonialism: From Karl Marx's Point of View. [REVIEW] Frontiers of Philosophy in China 1 (2):279-294.
    Following postmodernism, post-colonialism reflects modernity from a new perspective-the cultural perspective. Post-colonialism interprets colonialism contained in modernity, deconstructs orientalism and cultural hegemonism, and turns western reflection of modernity into an inquiry about the global relationship between the East and the West. Post-colonialism brings forward a new theoretical domain, that is, the colonizational relationship between the East and the West in the process of modernization. This interpretation expresses a strong tendency of anti-western centrality and shares some ideas (...)
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  4.  14
    Howard Williams (2014). Colonialism in Kant's Political Philosophy. Diametros 39:154-181.
    This article examines the controversy that has arisen concerning the interpretation of Immanuel Kant's account of European colonialism. One the one hand there are those interpreters such as Robert Bernasconi who see Kant's account as all of a piece with his earlier views on race which demonstrate a certain narrow mindedness in relation to black and coloured people and, on the other hand, there are those such as Pauline Kleingeld and Allen Wood who argue that the earlier writings on (...)
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  5.  4
    Jane Krishnadas (2006). The Sexual Subaltern in Conversations “Somewhere in Between”: Law and the Old Politics of Colonialism. [REVIEW] Feminist Legal Studies 14 (1):53-77.
    Ratna Kapur’s recent book entitled Erotic Justice proposes a new politics of postcolonialism whereby the sexual subaltern disrupts the normative principles of the universal, liberal, legal domain. Kapur traces legal strategies regarding censorship, sex-work, homosexuality, sexual harassment, trafficking and migration which travel a treacherous path, countering allegations of ‘unIndian’ and Western practice with cultural histories of ‘authentic’ sexual legitimacies, towards a new politics of desire. Kapur frames her analysis through postcolonial feminist theory as providing a tool for feminist struggle, yet (...)
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  6.  19
    Ranjana Khanna (2003). Dark Continents: Psychoanalysis and Colonialism. Duke University Press.
    Genealogies -- Psychoanalysis and archaeology -- Freud in the sacred grove -- Colonial rescriptings -- War, decolonization, psychoanalysis -- Colonial melancholy -- Haunting and the future -- The ethical ambiguities of transnational feminism -- Hamlet in the colonial archive.
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  7.  1
    Yang Geng & Zhang Qixue (2006). The Essence, Characteristics and Limitation of Post-Colonialism: From Karl Marx's Point of View. Frontiers of Philosophy in China 1 (2):279-294.
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  8.  66
    Abdul R. JanMohamed (1985). The Economy of Manichean Allegory: The Function of Racial Difference in Colonialist Literature. Critical Inquiry 12 (1):59.
    Despite all its merits, the vast majority of critical attention devoted to colonialist literature restricts itself by severely bracketing the political context of culture and history. This typical facet of humanistic closure requires the critic systematically to avoid an analysis of the domination, manipulation, exploitation, and disfranchisement that are inevitably involved in the construction of any cultural artifact or relationship. I can best illustrate such closures in the field of colonialist discourse with two brief examples. In her book The Colonial (...)
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  9.  5
    Margaret Moore (2016). Justice and Colonialism. Philosophy Compass 11 (8):447-461.
    This paper examines the relationship between justice and colonialism. It defines colonialism; examines the kind of injustice that colonialism involved; and the possibility of corrective justice.
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  10.  4
    Alicia Turner (2013). The Bible, the Bottle and the Knife: Religion as a Mode of Resisting Colonialism for U Dhammaloka. Contemporary Buddhism 14 (1):66-77.
    While those who sought solidarity between Asians and Europeans in the colonial era often ended up replicating the colonial divisions they had hoped to overcome, the interstitial position of working class and beachcomber Buddhist monks allowed for more substantive modes of solidarity and critique. U Dhammaloka offered a sophisticated critique of British colonialism in its religious, cultural and material modes, but opted to focus his efforts on Buddhism as an avenue of resistance because it offered him a means of (...)
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  11. Jean-Paul Sartre (2001). Colonialism and Neocolonialism. Routledge.
    Colonialism and Neo-Colonialism is a classic critique of France's policies in Algeria in the 1950s and 1960s and inspired much subsequent writing on colonialism, post-colonialism, politics, and literature. It includes Sartre's celebrated preface to Fanon's classic Wretched of the Earth. Colonialism and Neo-Colonialism had a profound impact on French intellectual life, inspiring many other influential French thinkers and critics of colonialism such as Jean-Francois Lyotard, Frantz Fanon, Pierre Bourdieu and Jacques Derrida.
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  12. Barbara Arneil (1996). John Locke and America: The Defence of English Colonialism. Oxford Unioversity Press.
    This book considers the context of the colonial policies of Britain, Locke's contribution to them, and the importance of these ideas in his theory of property. It also reconsiders the debate about John Locke's influence in America. The book argues that Locke's theory of property must be understood in connection with the philosopher's political concerns, as part of his endeavour to justify the colonialist policies of Lord Shaftesbury's cabinet, with which he was personally associated. The author maintains that traditional scholarship (...)
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  13.  11
    S. Maffettone (2011). How to Avoid the Liaison Dangereuse Between Post-Colonialism and Postmodernism. Philosophy and Social Criticism 37 (4):493-504.
    Post-colonial theories present narratives of discontent based on resentment toward colonial exploitation and cultural hegemony. The substance matter of post-colonial narratives (their first-order argument) is sound. Post-colonial theories often rely on a post-modern philosophical argumentative structure (their second-order argument). The second-order argument is not able to support the first-order argument. In particular, the nihilist consequences of post-modernism make impossible the construction of a (post-colonial) discourse through which the discontent is transformed in a basis for a reasonable political action. The lack (...)
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  14.  37
    Peter J. Cain (2011). Bentham and the Development of the British Critique of Colonialism. Utilitas 23 (1):1-24.
    This article examines Bentham's contribution to anti-colonial thought in the context of the development of the British radical movement that attacked colonialism on the grounds that it advantaged what Bentham called the at the expense of the . It shows that Bentham was influenced as much by Josiah Tucker and James Anderson as by Adam Smith. Bentham's early economic critique is examined, and the sharp changes in his arguments after 1800 assessed, in the context of the American and French (...)
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  15.  6
    Barbara Arneil (1992). John Locke, Natural Law and Colonialism. History of Political Thought 13 (4):587-603.
    In John Locke's Two Treatises of Government, the state of nature, and more particularly natural man, are created within the tradition of natural law. Several commentators, such as James Tully and Karl Olivecrona, have recognized this legacy in Locke's political thought.1 While providing an analysis of Locke's thought in relation to natural law, such studies, however, have not fully examined the global context within which both the Two Treatises and seventeenth-century natural law developed. Consequently the extent to which natural law (...)
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  16.  5
    C. Venn (2009). Neoliberal Political Economy, Biopolitics and Colonialism: A Transcolonial Genealogy of Inequality. Theory, Culture and Society 26 (6):206-233.
    Foucault’s analysis of the relation of power and the economy in the lectures given at the Collège de France between 1975 and 1979 opens up modern societies for a radically different interrogation of the relations of force inscribed in historically heterogeneous forms of wealth creation and distribution, but more specifically within the period of liberal capitalism. Its vast scope clears the ground for genealogies of power, political economy and race that demonstrate their intertwinement, yet he underplays several elements which have (...)
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  17.  76
    M. Annette Jaimes (2003). "Patriarchal Colonialism" and Indigenism: Implications for Native Feminist Spirituality and Native Womanism. Hypatia 18 (2):58-69.
    : This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of "tribalism," regarding the language and laws of U. S. colonialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U.S. government, which includes the state as well as federal level. The paper (...)
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  18.  2
    Howard Williams (2016). Kant and Colonialism Ed. By Katrin Flikschuh and Lea Ypi. Journal of the History of Philosophy 54 (2):340-341.
    Kant’s thinking went through a consistent process of evolution. Even when he returned to the same topic he never precisely covers the same ground in the identical way. Most of what he published is original in this sense. We see his mind at work rather than a mind that is already made up. This leads to a variety of understandings of his oeuvre. The present collection provides evidence of the complexity, diversity and evolving nature of Kant’s thinking. He tackles the (...)
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  19.  12
    C. G. Campbell (2010). 'Mill's Liberal Project and Defence of Colonialism From a Post-Colonial Perspective. South African Journal of Philosophy 29 (2):63-73.
    Whilst this paper was initially part of a larger project tracing the development of Anglo-American thought from the colonial through to the post-colonial era, below it stands alone as reflection on the colonialism of John Stuart Mill read from a post-colonial perspective. It aims to show that Mill's views on colonial rule were largely informed by his principle of liberty which, in turn, was based on his qualitative utilitarianism. The driving force behind his colonialism, as with his work (...)
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  20.  20
    Robert C. Perez (2011). Guantánamo and the Logic of Colonialism. Radical Philosophy Review 14 (1):25-47.
    The creation of the prison camp at the U.S. naval base in Guantánamo Bay, Cuba is part of a historical continuity of colonialism on the island. Over two hundred years before the United States sent the first "enemy combatants" to Cuba, the Spanish Empire began sending "enemy Indians" to the island. The rationales and circumstances that gave rise to the prison complex in Guantánamo share much in common with those that motivated Spain to imprison Apaches and other Native people (...)
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  21.  21
    M. A. Jaimes* Guerrero (2003). ?Patriarchal Colonialism? And Indigenism: Implications for Native Feminist Spirituality and Native Womanism. Hypatia 18 (2):58-69.
    This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of "tribalism," regarding the language and laws of U. S. colonialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper (...)
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  22.  18
    Polycarp Ikuenobe (1998). Colonialism in Africa, Culturally Induced Moral Ignorance, and the Scope of Responsibility. Journal for the Theory of Social Behaviour 28 (2):109–128.
    This paper analyzes colonialism in Africa to show a plausible connection between culture and human agency and to highlight the conceptual problem of ascribing responsibility in the context of the notion of culturally induced moral ignorance. It argues for the plausibility of the inability thesis, which states that people can be rendered morally ignorant by their culture, using as a backdrop, Moody-Adams’ account of the connection between culture and agency. It shows that Moody-Adams’ account, and her criteria for ascribing (...)
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  23.  10
    Aaron Sachs (2003). The Ultimate "Other": Post-Colonialism and Alexander Von Humboldt's Ecological Relationship with Nature. History and Theory 42 (4):111–135.
    This article is a meditation on the overlaps between environmentalism, post-colonial theory, and the practice of history. It takes as a case study the writings of the explorer-scientist-abolitionist Alexander von Humboldt , the founder of a humane, socially conscious ecology. The post-colonial critique has provided a necessary corrective to the global environmental movement, by focusing it on enduring colonialist power dynamics, but at the same time it has crippled the field of environmental history, by dooming us to a model of (...)
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  24.  3
    Barbara Arneil (2012). Liberal Colonialism, Domestic Colonies and Citizenship. History of Political Thought 33 (3):491-523.
    There is a growing body of literature which argues that the two major theories of liberal citizenship (those of John Locke and J.S. Mill) were deeply enmeshed with both colonization (the processes by which the imperial state takes over the land and/or sovereignty of another country) and colonialism (the theoretical framework by which colonization is justified). This article, builds upon this literature but asks whether the existence of hundreds of domestic colonies within (as opposed to outside) the borders of (...)
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  25. Taiaike Alfred, Dipesh Chakabarty, Enrique Dussel, Emmanuel Eze, Vicki Hsueh, Margaret Kohn, Pratap Bhanu Mehta, Sankar Muthu, Bhikhu Parekh, Jennifer Pitts, Ofelia Schutte, Jessé Souza & Iris Marion Young (2011). Colonialism and its Legacies. Lexington Books.
    Colonialism and Its Legacy brings together essays by leading scholars in both the fields of political theory and the history of political thought about European colonialism and its legacies, and postcolonial social and political theory. The essays explore the ways in which European colonial projects structured and shaped much of modern political theory, how concepts from political philosophy affected and were realized in colonial and imperial practice, and how we can understand the intellectual and social world left behind (...)
     
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  26. David Carroll (2007). Albert Camus the Algerian: Colonialism, Terrorism, Justice. Cup.
    In these original readings of Albert Camus' novels, short stories, and political essays, David Carroll concentrates on Camus' conflicted relationship with his Algerian background and finds important critical insights into questions of justice, the effects of colonial oppression, and the deadly cycle of terrorism and counterterrorism that characterized the Algerian War and continues to surface in the devastation of postcolonial wars today. During France's "dirty war" in Algeria, Camus called for an end to the violence perpetrated against civilians by both (...)
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  27. David Carroll (2008). Albert Camus the Algerian: Colonialism, Terrorism, Justice. Cup.
    In these original readings of Albert Camus' novels, short stories, and political essays, David Carroll concentrates on Camus' conflicted relationship with his Algerian background and finds important critical insights into questions of justice, the effects of colonial oppression, and the deadly cycle of terrorism and counterterrorism that characterized the Algerian War and continues to surface in the devastation of postcolonial wars today. During France's "dirty war" in Algeria, Camus called for an end to the violence perpetrated against civilians by both (...)
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  28. Katrin Flikschuh & Lea Ypi (eds.) (2014). Kant and Colonialism: Historical and Critical Perspectives. OUP Oxford.
    This book presents the first full exploration of Kant's position on colonialism. Leading experts in both political thought and normative theory place Kant's thoughts on the subject in historical context, examine the tensions that colonialism produces in his work, and evaluate the relevance of these reflections for current debates on global justice.
     
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  29. Katrin Flikschuh & Lea Ypi (eds.) (2014). Kant and Colonialism: Historical and Critical Perspectives. Oxford University Press Uk.
    This is the first book dedicated to a systematic exploration of Kant's position on colonialism. Bringing together a team of leading scholars in both the history of political thought and normative theory, the chapters in the volume seek to place Kant's thoughts on colonialism in historical context, examine the tensions that the assessment of colonialism produces in Kant's work, and evaluate the relevance of these reflections for current debates on global justice and the relation of Western political (...)
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  30. Doris Garraway (2009). Of Speaking Natives and Hybrid Philosophers: The French Enlightenment Critique of Colonialism. In Daniel Carey & Lynn Festa (eds.), The Postcolonial Enlightenment: Eighteenth-Century Colonialism and Postcolonial Theory. OUP Oxford
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  31. Edward Keene (2002). Beyond the Anarchical Society: Grotius, Colonialism and Order in World Politics. Cambridge University Press.
    It is commonly argued that the international system is currently in a state of upheaval, as state sovereignty is challenged by a variety of forces. Keene's book questions this assumption, arguing that sovereignty has never existed globally in any case, and suggesting that it has applied only to Western states. International relations elsewhere have been characterized by the norms of colonialism, rather than international law. The book examines the conduct of the British and Dutch empires, and how the traditions (...)
     
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  32. Grace Ji-Sun Kim (2013). Colonialism, Han, and the Transformative Spirit. Palgrave Macmillan.
    1. Empire, Colonialism, and Globalization -- 2. Consumerism and Overconsumption -- 3. Nature and "Han" -- 4. Transformative Power of the Spirit -- Conclusion.
     
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  33. Jacob T. Levy (ed.) (2011). Colonialism and its Legacies. Lexington Books.
    Colonialism and Its Legacy brings together essays by leading scholars in both the fields of political theory and the history of political thought about European colonialism and its legacies, and postcolonial social and political theory. The essays explore the ways in which European colonial projects structured and shaped much of modern political theory, how concepts from political philosophy affected and were realized in colonial and imperial practice, and how we can understand the intellectual and social world left behind (...)
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  34. Jean-Paul Sartre (2005). Colonialism and Neocolonialism. Routledge.
    _Colonialism and Neo-Colonialism_ is a classic critique of France's policies in Algeria in the 1950s and 1960s and inspired much subsequent writing on colonialism, post-colonialism, politics, and literature. It includes Sartre's celebrated preface to Fanon's classic _Wretched_ _of the Earth. Colonialism and Neo-Colonialism _ had a profound impact on French intellectual life, inspiring many other influential French thinkers and critics of colonialism such as Jean-Francois Lyotard, Frantz Fanon, Pierre Bourdieu and Jacques Derrida.
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  35. Jean-Paul Sartre (2006). Colonialism and Neocolonialism. Routledge.
    Nearly forty years after its first publication in French, this collection of Sartre’s writings on colonialism remains a supremely powerful, and relevant, polemical work. Over a series of thirteen essays Sartre brings the full force of his remarkable intellect relentlessly to bear on his own country’s conduct in Algeria, and by extension, the West’s conduct in the Third World in general. Whether one agrees with his every conclusion or not, _Colonialism and Neo-Colonialism_ shows a philosopher passionately engaged in using (...)
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  36. Olúfémi Táíwò (2010). How Colonialism Preempted Modernity in Africa. Indiana University Press.
    Why hasn't Africa been able to respond to the challenges of modernity and globalization? Going against the conventional wisdom that colonialism brought modernity to Africa, Olúfémi Táíwò claims that Africa was already becoming modern and that colonialism was an unfinished project. Africans aspired to liberal democracy and the rule of law, but colonial officials aborted those efforts when they established indirect rule in the service of the European powers. Táíwò looks closely at modern institutions, such as church missionary (...)
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  37. Daniel Butt (2013). Colonialism and Postcolonialism. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Blackwell 892-898.
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  38. Michael Hames-Garcia (2000). How to Tell a Mestizo From an Enchirito¯: Colonialism and National Culture in the Borderlands. Diacritics 30 (4):102-122.
  39. Gardner Seawright (2014). Settler Traditions of Place: Making Explicit the Epistemological Legacy of White Supremacy and Settler Colonialism for Place-Based Education. Educational Studies 50 (6):554-572.
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  40.  21
    Catherine Lu (2011). Colonialism as Structural Injustice: Historical Responsibility and Contemporary Redress. Journal of Political Philosophy 19 (3):261-281.
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  41.  27
    Heather Widdows (2007). Is Global Ethics Moral Neo-Colonialism? An Investigation of the Issue in the Context of Bioethics. Bioethics 21 (6):305–315.
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  42.  8
    Karis Muller (forthcoming). Eurafrica: The Untold History of European Integration and Colonialism. The European Legacy:1-3.
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  43.  31
    Laura Valentini (2015). On the Distinctive Procedural Wrong of Colonialism. Philosophy and Public Affairs 43 (4):312-331.
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  44.  62
    Lea Ypi (2013). What's Wrong with Colonialism. Philosophy and Public Affairs 41 (2):158-191.
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  45.  3
    Olúfémi Táíwò (2010). How Colonialism Preempted Modernity in Africa. Indiana University Press.
    Why hasn't Africa been able to respond to the challenges of modernity and globalization?
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  46.  75
    Kok-Chor Tan (2007). Colonialism, Reparations, and Global Justice. In Jon Miller & Rahul Kumar (eds.), Reparations: Interdisciplinary Inquiries. Oxford University Press 280--306.
  47.  39
    L. U. Catherine (2011). Colonialism as Structural Injustice: Historical Responsibility and Contemporary Redress. Journal of Political Philosophy 19 (3):261-281.
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  48.  31
    Uma Narayan (1995). Colonialism and Its Others: Considerations on Rights and Care Discourses. Hypatia 10 (2):133 - 140.
    I point to a colonial care discourse that enabled colonizers to define themselves in relationship to "inferior" colonized subjects. The colonized, however, had very different accounts of this relationship. While contemporary care discourse correctly insists on acknowledging human needs and relationships, it needs to worry about who defines these often contested terms. I conclude that improvements along dimensions of care and of justice often provide "enabling conditions" for each other.
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  49.  15
    Peter Niesen (2007). Colonialism and Hospitality. Politics and Ethics Review 3 (1):90-108.
    For Kant, the contents of cosmopolitan law are to be ‘limited’ to non-citizens' subjective rights to hospitality. Although hospitality yields universal and far-reaching communicative rights, its limits may seem overly restrictive at first. I argue that this narrow focus is intended to fend off justifications for colonial occupation that could otherwise draw support from Kant's own doctrine of private law. Kantian hospitality is further limited in that it does not cover all forms of communicative exchange. As can be shown from (...)
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  50.  6
    P. A. Harris & L. Ng (2015). Cannibalism, Colonialism and Apocalypse in Mitchell's Global Future. Substance 44 (1):107-122.
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