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  1. Conversation with Lawrence Blum.Federica Berdini - 2015 - APhEx.
    Lawrence Blum is Distinguished Professor of Liberal Arts and Education and Professor of Philosophy at University of Massachusetts Boston. His scholarly interests are in race theory, moral philosophy and psychology, moral education, multiculturalism, social and political philosophy, and philosophy of education. Over the last decades Blum has brought his skill as a moral philosopher in the racially and ethically diverse context of the Cambridge Rindge and Latin High School by teaching on four occasions a course on race and racism to (...)
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  2. Race and Reference.Adam Hochman - 2019 - Biology and Philosophy 34 (2):32.
    The biological race debate is at an impasse. Issues surrounding hereditarianism aside, there is little empirical disagreement left between race naturalists and anti-realists about biological race. The disagreement is now primarily semantic. This would seem to uniquely qualify philosophers to contribute to the biological race debate. However, philosophers of race are reluctant to focus on semantics, largely because of their worries about the ‘flight to reference’. In this paper, I show how philosophers can contribute to the debate without taking the (...)
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  3. The Political Thought of Frederick Douglass: In Pursuit of American Liberty. [REVIEW]Cynthia R. Nielsen - 2013 - Review of Politics 75:279–281.
  4. The Meaning of Visible Differences of the Body.Emily S. Lee - 2002 - Apa Newsletters 2 (2):34--37.
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  5. Race as a Physiosocial Phenomenon.Catherine Kendig - 2011 - History and Philosophy of the Life Sciences 33 (2):191-222.
    This paper offers both a criticism of and a novel alternative perspective on current ontologies that take race to be something that is either static and wholly evident at one’s birth or preformed prior to it. In it I survey and critically assess six of the most popular conceptions of race, concluding with an outline of my own suggestion for an alternative account. I suggest that race can be best understood in terms of one’s experience of his or her body, (...)
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  6. Review: The Rationale for Racial Preference. [REVIEW]Max Hocutt Ph D. - 1999 - Behavior and Philosophy 27 (2):165 - 172.
  7. Race and Earth in Heidegger's Thinking During the Late 1930s.Robert Bernasconi - 2010 - Southern Journal of Philosophy 48 (1):49-66.
    In 1934 Heidegger offered an account of what a Volk is in terms of the existential analytic of Dasein set out in Being and Time , but soon after he abandoned this framework as he began the task of overcoming metaphysics. Integral to this new task was a confrontation with the racial policies not just of the Nazis but also of the Allies because he believed that the Western philosophical tradition was deeply implicated in these policies. Against this background, this (...)
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Philosophy of Race, General Works
  1. Is “Race” Modern? Disambiguating the Question.Adam Hochman - 2020 - du Bois Review 1:1-19.
    Race theorists have been unable to reach a consensus regarding the basic historical question, “is ‘race’ modern?” I argue that this is partly because the question itself is ambiguous. There is not really one question that race scholars are answering, but at least six. First, is the concept of race modern? Second, is there a modern concept of race that is distinct from earlier race concepts? Third, are “races” themselves modern? Fourth, are racialized groups modern? Fifth, are the means and (...)
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  2. Applied Philosophy of Social Science: The Social Construction of Race.Isaac Wiegman & Ron Mallon - 2017 - In Kasper Lippert-Rasmussen, Kimberley Brownlee & David Coady (eds.), A Companion to Applied Philosophy. Oxford, UK: Wiley Blackwell. pp. 441-454.
    A traditional social scientific divide concerns the centrality of the interpretation of local understandings as opposed to attending to relatively general factors in understanding human individual and group differences. We consider one of the most common social scientific variables, race, and ask how to conceive of its causal power. We suggest that any plausible attempt to model the causal effects of such constructed social roles will involve close interplay between interpretationist and more general elements. Thus, we offer a case study (...)
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  3. Reparations for Police Killings.Jennifer Page - 2019 - Perspectives on Politics 17 (4):958-972.
    After a fatal police shooting in the United States, it is typical for city and police officials to view the family of the deceased through the lens of the law. If the family files a lawsuit, the city and police department consider it their legal right to defend themselves and to treat the plaintiffs as adversaries. However, reparations and the concept of “reparative justice” allow authorities to frame police killings in moral rather than legal terms. When a police officer kills (...)
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  4. 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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  5. 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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  6. 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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  7. 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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  8. 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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  9. 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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  10. 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):58-60.
  11. 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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  12. 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.
  13. Rousseau, Natural Man, and Race.Bernard Boxill - 2005 - In Andrew Valls (ed.), Race and Racism in Modern Philosophy. Cornell University Press.
  14. 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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  15. 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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Philosophy of Race, Misc
  1. Is “Race” Modern? Disambiguating the Question.Adam Hochman - 2020 - du Bois Review 1:1-19.
    Race theorists have been unable to reach a consensus regarding the basic historical question, “is ‘race’ modern?” I argue that this is partly because the question itself is ambiguous. There is not really one question that race scholars are answering, but at least six. First, is the concept of race modern? Second, is there a modern concept of race that is distinct from earlier race concepts? Third, are “races” themselves modern? Fourth, are racialized groups modern? Fifth, are the means and (...)
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  2. Research on Group Differences in Intelligence: A Defense of Free Inquiry.Nathan Cofnas - 2020 - Philosophical Psychology 33 (1):125-147.
    In a very short time, it is likely that we will identify many of the genetic variants underlying individual differences in intelligence. We should be prepared for the possibility that these variants are not distributed identically among all geographic populations, and that this explains some of the phenotypic differences in measured intelligence among groups. However, some philosophers and scientists believe that we should refrain from conducting research that might demonstrate the (partly) genetic origin of group differences in IQ. Many scholars (...)
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  3. Embodiment and Oppression: Reflections on Haslanger.Erin Beeghly - forthcoming - Australasian Philosophical Review.
    In On Female Body Experience, Iris Marion Young argues that a central aim of feminist and queer theory is social criticism. The task is to understand oppression and how it functions. Know thy enemy, so as to better resist. Much of Sally Haslanger’s work fits Young’s description of feminist and queer theory, and her newest article, “Cognition as a Social Skill,” is no exception. In it, Haslanger theorizes mechanisms of social oppression. My aim in this essay is to specify what (...)
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  4. The Creeps as a Moral Emotion.Jeremy Fischer & Rachel Fredericks - 2020 - Ergo: An Open Access Journal of Philosophy 7 (6):191-217.
    Creepiness and the emotion of the creeps have been overlooked in the moral philosophy and moral psychology literatures. We argue that the creeps is a morally significant emotion in its own right, and not simply a type of fear, disgust, or anger (though it shares features with those emotions). Reflecting on cases, we defend a novel account of the creeps as felt in response to creepy people. According to our moral insensitivity account, the creeps is fitting just when its object (...)
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  5. 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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  6. The Mark of the Plural: Generic Generalizations and Race.Daniel Wodak & Sarah-Jane Leslie - 2017 - In Paul C. Taylor, Linda Martín Alcoff & Luvell Anderson (eds.), The Routledge Companion to the Philosophy of Race. Routledge. pp. 277-289.
    We argue that generic generalizations about racial groups are pernicious in what they communicate (both to members of that racial group and to members of other racial groups), and may be central to the construction of social categories like racial groups. We then consider how we should change and challenge uses of generic generalizations about racial groups.
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  7. The Routledge Companion to the Philosophy of Race.Paul Taylor, Linda Martin Alcoff & Luvell Anderson (eds.) - 2017 - Routledge.
    For many decades, race and racicsm have been common areas of study in departments of sociology, history, politcal science, English, and athropology. Much more recently, as the historical concept of race and racial categories have faced signifcant scientific and politcal challenges, philosophers have become more interested in these areas. This changing understanding of the ontology of race has invited inquiry from researchers in moral philosophy, metaphysics, epistemology, philosophy of science, philosophy of language, and aesthetics. The Routlege Companion to Philosophy of (...)
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  8. Arguing About Muslims : Reasonable Argumentation in Letters to the Editor.Atkin Albert & E. Richardson John - 2007 - Text and Talk 1 (27):1-25.
    This article analyses letters to the editor written on or about Muslims printed in a British broadsheet newspaper. The pragma-dialectical theory of argumentation is applied as a model for explaining and understanding the arguments employed in the sampled letters. Our presentation of pragma-dialectical theory focuses on argumentative reasonableness. More specifically, we introduce the four dialectical stages through which any argument must pass and explain the ten rules of critical discussion that participants must follow throughout if they are to resolve the (...)
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  9. Subverting the Racist Lens: Frederick Douglass, Humanity and the Power of the Photographic Image.Bill Lawson & Maria Brincker - 2017 - In Bill Lawson & Celeste-Marie Bernier (eds.), Pictures and Power: Imaging and Imagining Frederick Douglass 1818-2018. by Liverpool University Press.
    Frederick Douglass, the abolitionist, the civil rights advocate and the great rhetorician, has been the focus of much academic research. Only more recently is Douglass work on aesthetics beginning to receive its due, and even then its philosophical scope is rarely appreciated. Douglass’ aesthetic interest was notably not so much in art itself, but in understanding aesthetic presentation as an epistemological and psychological aspect of the human condition and thereby as a social and political tool. He was fascinated by the (...)
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  10. The Imperative of Integration.Elizabeth Anderson - 2010 - Princeton University Press.
    More than forty years have passed since Congress, in response to the Civil Rights Movement, enacted sweeping antidiscrimination laws in the Civil Rights Act of 1964, the Voting Rights Act of 1965, and the Fair Housing Act of 1968. As a signal achievement of that legacy, in 2008, Americans elected their first African American president. Some would argue that we have finally arrived at a postracial America, butThe Imperative of Integration indicates otherwise. Elizabeth Anderson demonstrates that, despite progress toward racial (...)
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  11. Lessons From the Philosophy of Race in Mexico.Manuel Vargas - 2000 - Philosophy Today 44 (9999):18-29.
    The precise conceptions of race de­ployed by Mexican philosophers in the first half of the twentieth century have often been poorly understood. Consequently, the specifi­cally racial components in their work have been frequently dismissed on the grounds that they were unscientific, irresponsible, and/or sloppy. I hope to show that with a sufficiently rich understanding of at least the seminal works many of these criticisms can be blunted.
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  12. “Objectivity” and the Arbitration of Experiential Knowledge.Devora Shapiro - 2012 - Social Philosophy Today 28:67-82.
    In order to arbitrate conflicting propositional knowledge claims—such as when two individuals claim to know the height of a tree in the yard—there is a “fact of the matter” about who is correct. Experiential, non-propositional knowledge, on the other hand, is not so obviously mediated. For one, experiential knowledge is—at least partially—subjective; one of its virtues is that it matters what a person’s background is, socially, etc., when determining the legitimacy of their claims. But this suggests a question: How do (...)
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  13. 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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  14. Symposia on Gender, Race and Philosophy.Paul Benson - 2011 - Symposia on Gender, Race, and Philosophy 7 (1):26-49.
  15. Replies to Alcoff, Goldberg, and Hookway on Epistemic Injustice.Miranda Fricker - 2010 - Episteme 7 (2):164-178.
    In this paper I respond to three commentaries on Epistemic Injustice: Power and the Ethics of Knowing. In response to Alcoff, I primarily defend my conception of how an individual hearer might develop virtues of epistemic justice. I do this partly by drawing on empirical social psychological evidence supporting the possibility of reflective self-regulation for prejudice in our judgements. I also emphasize the fact that individual virtue is only part of the solution – structural mechanisms also have an essential role (...)
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  16. The Ethics and Politics of Otherness: Negotiating Alterity and Racial Difference.Lisa Guenther - 2011 - philoSOPHIA: A Journal of Continental Feminism 1 (2):195-214.
    "In her essay "Choosing the Margin," bell hooks draws attention to the way uncritical celebrations of difference and otherness often act as an alibi for progressive politics. The recent proliferation of discourses on alterity, particularly with the growth of Levinas studies, makes hooks's critique all the more relevant for ethical and political theory today. To what extent has this emphasis on alterity affected the dynamics of philosophical and political life? Does it fall into the trap that hooks identifies here as (...)
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  17. The Politics of Contingency: The Contingency of Politics--On the Political Implications of Merleau-Ponty's Ontology of the Flesh.Geraldine Finn - 1992 - In Thomas Busch Shaun Gallagher (ed.), Merleau-Ponty: Hermeneutics and Postmodernism.
  18. Knowing Otherwise: Race, Gender, and Implicit Understanding.Alexis Shotwell - 2011 - Penn State.
    "Draws on philosophers, political theorists, activists, and poets to explain how unspoken and unspeakable knowledge is important to racial and gender formation; offers a usable conception of implicit understanding"--Provided by publishers.
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  19. What's So Bad About Blackface?Christy Mag Uidhir - 2013 - In Dan Flory & Mary Bloodsworth-Lugo (eds.), Race, Philosophy, and Film. Routledge. pp. 51-68.
    I argue that what’s so bad (qua film fiction) about the cinematic practice of actor-character race-mismatching—be it the historically infamous and intuitively repugnant practice of blackface or one of its more contemporary kin—is that the extent to which film-fictions employ such practices is typically the extent to which such film-fictions unrealistically depict facts about race. More precisely, I claim that race-mismatching film fictions—understood as a species of unrealistic fiction—are prima facie inconsistent fictions with the capacity to mislead their audiences about (...)
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  20. Against the Whiteness of Ethics: Dilemmatizing as a Critical Approach.Lisa Tessman - 2010 - In George Yancy (ed.), The Center Must Not Hold.
    Charles Mills has critiqued of the whiteness of the discipline of Philosophy by showing how ideal theorizing dominates Anglo-American philosophy and functions there as ideology, while it is non-ideal theorizing that can better attend to the realities of racialized lives. This paper investigates how idealization within the subfield of ethics leads mainstream ethical theorizing to fail to reflect moral life under racial and other forms of domination and oppression. The paper proposes recognizing the dilemmaticity that moral life tends to exhibit (...)
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  21. Stereotype Threat and Intellectual Virtue.Mark Alfano - 2014 - In Owen Flanagan & Abrol Fairweather (eds.), Naturalizing Virtue. Cambridge University Press. pp. 155-74.
    For decades, intelligence and achievement tests have registered significant differences between people of different races, ethnicities, classes, and genders. We argue that most of these differences are explained not as reflections of differences in the distribution of intellectual virtues but as evidence for the metacognitive mediation of the intellectual virtues. For example, in the United States, blacks typically score worse than whites on tests of mathematics. This might lead one to think that fewer blacks possess the relevant intellectual virtues, or (...)
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  22. Cultural Transmission of Social Essentialism.Marjorie Rhodes, Sarah-Jane Leslie & Christina Tworek - 2012 - Proceedings of the National Academy of Sciences 109 (34):13526-13531.
  23. Carving Up the Social World with Generics.Sarah-Jane Leslie - forthcoming - Oxford Studies in Experimental Philosophy.
  24. The Aesthetics of Actor-Character Race Matching in Film Fictions.Christy Mag Uidhir - 2012 - Philosophers' Imprint 12.
    Marguerite Clark as Topsy in Uncle Tom’s Cabin (1918). Charlton Heston as Ramon Miguel Vargas in Touch of Evil (1958). Mizuo Peck as Sacagawea in Night at the Museum (2006). From the early days of cinema to its classic-era through to the contemporary Hollywood age, the history of cinema is replete with films in which the racial (or ethnic) background of a principal character does not match the background of the actor or actress portraying that character. I call this actor-character (...)
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  25. Race and the Modern Philosophy Course.Michael Burke - 1993 - Teaching Philosophy 16 (1):21-34.
  26. Housing Discrimination As a Basis for Black Reparations.Jonathan Kaplan & Andrew Valls - 2007 - Public Affairs Quarterly 21 (3):255-274.
    The renewed interest in the issue of black reparations, both in the public sphere and among scholars, is a welcome development because the racial injustices of the past continue to shape American society by disadvantaging African Americans in a variety of ways. Attention to the past and how it has shaped present-day inequality seems essential both to understanding our predicament and to justifying policies that would address and undermine racial inequality. Given this, any argument for policies designed to pursue racial (...)
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  27. On Intersectionality and the Whiteness of Feminist Philosophy.Alison Bailey - 2010 - In George Yancy (ed.), THE CENTER MUST NOT HOLD: WHITE WOMEN PHILOSOPHERS ON THE WHITENESS OF PHILOSOPHY. Lexington Books.
    In this paper I explore some possible reasons why white feminists philosophers have failed to engage the radical work being done by non-Western women, U.S. women of color and scholars of color outside of the discipline. -/- Feminism and academic philosophy have had lots to say to one another. Yet part of what marks feminist philosophy as philosophy is our engagement with the intellectual traditions of the white forefathers. I’m not uncomfortable with these projects: Aristotle, Foucault, Sartre, Wittgenstein, Quine, Austin, (...)
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  28. Constructing the Nation: A Race and Nationalism Reader.Mariana Ortega & Linda Martín Alcoff (eds.) - 2009 - SUNY Press.
    What is the norm of Americanness today, how has it changed, and how pluralistic is it in reality? from the Introduction In this volume philosophers and social ...
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