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  1. added 2018-10-19
    On the Methodology of the Race Debate: Conceptual Analysis and Racial Discourse.Joshua Glasgow - 2008 - Philosophy and Phenomenological Research 76 (2):333–358.
    Analyzing racial concepts has become an important task in the philosophy of race. Aside from any inherent interest that might be found in the meanings of racial terms, these meanings also can spell the doom or deliverance of competing ontological and normative theories about race. One of the most pressing questions about race at present is the normative question of whether race should be eliminated from, or conserved in, public discourse and practice. This normative question is often answered in part (...)
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  2. added 2018-09-13
    Steve Biko and the Liberatory Potential of Non-Racialism and Post-Racialism.Kimberly Ann Harris - 2017 - Critical Philosophy of Race 5 (2):223-242.
    Discussions of non-racialism in South Africa and discussions of post-racialism in the United States are sufficiently similar to invite the question as to whether South African thinkers could help to develop new ways of thinking about post-racialism and its potential in the United States. Biko’s ideas are rarely taken up in the United States, yet they are relevant to contemporary discussions in critical philosophy of race. This article begins with an evaluation of the typology of non-racialism provided by Rupert Taylor (...)
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  3. added 2018-07-20
    Responding to Morally Flawed Historical Philosophers and Philosophies.Nathan Nobis & Victor F. Abundez-Guerra - 2018 - 1000-Word Philosophy: An Introductory Anthology.
    Many historically-influential philosophers had profoundly wrong moral views or behaved very badly. Aristotle thought women were “deformed men” and that some people were slaves “by nature.” Descartes had disturbing views about non-human animals. Hume and Kant were racists. Hegel disparaged Africans. Nietzsche despised sick people. Mill condoned colonialism. Fanon was homophobic. Frege was anti-Semitic; Heidegger was a Nazi. Schopenhauer was sexist. Rousseau abandoned his children. Wittgenstein beat his young students. Unfortunately, these examples are just a start. -/- These philosophers are (...)
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  4. added 2018-01-16
    Race in Early Modern Philosophy. [REVIEW]Dwight Lewis - 2016 - Societate Şi Politică 10 (1):67-69.
    The ethos of Justin Smith’s Nature, Human Nature, & Human Difference is expressed in the narrative of Anton Wilhelm Amo (~1703-53), an African-born​ slave who earned his doctoral degree in Philosophy at a European university and went on to teach at the Universities of Jena and Halle. Smith identifies Amo as a time-marker for diverging interpretations of race: race as inherently tethered to physical difference and race as inherited essential difference. Further, these interpretations of race are fastened to the discourse (...)
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  5. added 2017-01-02
    Unnaturalised Racial Naturalism.Adam Hochman - 2014 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 46 (1):79-87.
    Quayshawn Spencer (2014) misunderstands my treatment of racial naturalism. I argued that racial naturalism must entail a strong claim, such as “races are subspecies”, if it is to be a substantive position that contrasts with anti-realism about biological race. My recognition that not all race naturalists make such a strong claim is evident throughout the article Spencer reviews (Hochman, 2013a). Spencer seems to agree with me that there are no human subspecies, and he endorses a weaker form of racial naturalism. (...)
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  6. added 2014-08-25
    What is the State of Blacks in Philosophy?Tina F. Botts, Liam K. Bright, Guntur Mallarangeng, Quayshawn Spencer & Myisha Cherry - 2014 - Critical Philosophy of Race 2 (2):224-242.
    This research note is meant to introduce into philosophical discussion the preliminary results of an empirical study on the state of blacks in philosophy, which is a joint effort of the American Philosophical Association’s Committee on the Status of Black Philosophers (APA CSBP) and the Society of Young Black Philosophers (SYBP). The study is intended to settle factual issues in furtherance of contributing to dialogues surrounding at least two philosophical questions: What, if anything, is the philosophical value of demographic diversity (...)
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  7. added 2014-04-26
    Frederick Douglass's Patriotism.Bernard R. Boxill - 2009 - The Journal of Ethics 13 (4):301 - 317.
    Although Frederick Douglass disclaimed any patriotism or love of the United States in the years when he considered its constitution to be pro-slavery, I argue that he was in fact always a patriot and always a lover of his country. This conclusion leads me to argue further that patriotism is not as expressly political as many philosophers suppose. Patriots love their country despite its politics and often unreasonably, although in loving their country they are concerned with its politics. The greatest (...)
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  8. added 2014-03-17
    Rousseau, Natural Man, and Race.Bernard Boxill - 2005 - In Andrew Valls (ed.), Race and Racism in Modern Philosophy. Cornell University Press.
  9. added 2011-03-16
    Review of "Race Questions, Provincialism, & Other American Problems&Quot. [REVIEW]Stephen Capone Jr - 2009 - Newsletter of the Society for the Advancement of American Philosophy 37 (108).
  10. added 2011-03-14
    Race and Racism (Oxford Readings in Philosophy).Bernard Boxill (ed.) - 1996 - Oxford University Press.
    Investigating the meaning of race and racism, the eighteen superb essays in this book not only explore the nature of these controversial ideas but also promote ...
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  11. added 2011-03-04
    Review Essays : Cornel West, Keeping Faith: Philosophy and Race in America. Routledge, New York, 1993. Pp. XVII, 319. £35 (Cloth), £11.99 (Paper. [REVIEW]J. A. I. Bewaji - 1997 - Philosophy of the Social Sciences 27 (2):212-218.
  12. added 2010-04-25
    Historic Injustice, Group Membership and Harm to Individuals: Defending Claims for Historic Justice From the Non-Identity Problem.Ori J. Herstein - 2009 - Harvard Journal of Racial and Ethnic Justice 25:229.
    Some claim slavery did not harm the descendants of slaves since, without slavery, its descendants would never have been born and a life worth living, even one including the subsequent harms of past slavery, is preferable to never having been born at all. This creates a classic puzzle known as the non-identity argument, applied to reject the validity of claims for historic justice based on harms to descendants of victims of historic wrongs: since descendants are never harmed by historic wrongs, (...)
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