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  1. How to Decide If Races Exist.Kwame Anthony Appiah - 2006 - Proceedings of the Aristotelian Society 106 (3):363–380.
    Through most of the twentieth century, life scientists grew increasingly sceptical of the biological significance of folk classifications of people by race. New work on the human genome has raised the possibility of a resurgence of scientific interest in human races. This paper aims to show that the racial sceptics are right, while also granting that biological information associated with racial categories may be useful.
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  2. The Ethics of Identity.Kwame Anthony Appiah - 2006 - Philosophy 81 (317):539-542.
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  3. The African American as African.M. K. Asante - 1998 - Diogenes 46 (184):39-50.
  4. Despising an Identity They Taught Me to Claim.Alison Bailey - 1999 - In Chris J. Cuomo & Kim Q. Hall (eds.), WHITENESS: FEMINIST PHILOSOPHICAL NARRATIVES.
    This essay is a personal philosophical reflection on particular dilemma privilege-cognizant white feminists face in thinking through how to use privilege in liberatory ways. Privilege takes on a new dimension for whites who resist common defensive or guilt-ridden responses to privilege and struggle to understand the connections between ill-gotten advantages and the genuine injustices that deny humanity to peoples of color. The temptation to despise whiteness and its accompanying privilege is a common response to white privilege awareness and it is (...)
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  5. Locating Traitorous Identities: Toward a View of Privilege-Cognizant White Character.Alison Bailey - 1998 - 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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  6. The Veil of Black: (Un)Masking the Subject of African-American Modernism's “Native Son”.Kimberly W. Benston - 1993 - Human Studies 16 (1-2):69 - 99.
  7. WHITENESS: FEMINIST PHILOSOPHICAL NARRATIVES.Chris J. Cuomo & Kim Q. Hall (eds.) - 1999
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  8. Comment on J.J.E. Gracia's Hispanic/Latino Identity.Robert Gooding-Williams - 2001 - Philosophy and Social Criticism 27 (2):3-10.
  9. African-American Existential Philosophy.Lewis R. Gordon - 2003 - In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell.
  10. Race, African American Philosophy, and Africana Philosophy: A Critical Reading of Lewis Gordon's Her Majesty's Other Children.Clevis Headley - 2001 - Philosophia Africana 4 (1):43-60.
  11. Brother Daniel: The Construction of Jewish Identity in the Israel Supreme Court.Bernard S. Jackson - 1993 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 6 (2):115-146.
    “Brother Daniel” (Oswald Rufeisen) was a Jew with an extraordinary record of resistance to the Nazis in the 2WW, who ultimately took refuge in a monastery and became a Catholic priest, After the war he sought to emigrate to Israel and to claim citizenship as a Jew under Israel’s Law of Return. This article examines the judgments in the case, in part from a semiotic analysis of the opposition between Jew and Christian in the judgments, as well as their construction (...)
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  12. Asian American Philosophers: Absence, Politics, and Identity.David Haekwon Kim - 2002 - American Philosophical Association Newsletter 1 (2):25-28.
    Less than one percent of U.S. philosophers are Asian American. This essay contends that the low percentage cannot be fully explained by considerations of demographics, immigration, and "Asian culture." Completeness of explanation requires reference to racial politics and Orientalism in their historic and national dynamics. It also requires reference to various kinds of identity derogation specific to the academy and to philosophy, in particular. The essay concludes with reflection on how the "model minority" discourse adds another layer of complication to (...)
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  13. A New Use of ‘Race’: The Evidence and Ethics of Forensic DNA Ancestry Profiling.Matthew Kopec - 2014 - Journal of Applied Philosophy 31 (3):237-253.
    Recent advances in population genetics have made it possible to infer an individual's ancestral origin with a high degree of reliability, giving rise to the new technology called ‘DNA Ancestry Profiling’. Bioethicists have raised concerns over using this technology within a forensic context, many of which stem from issues concerning race. In this article, I offer some reasons why we ought to allow forensic scientists to use DNA Ancestry Profiling to infer the race or ethnicity of perpetrators — on a (...)
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  14. Internalized Oppression and Its Varied Moral Harms: Self‐Perceptions of Reduced Agency and Criminality.Nabina Liebow - 2016 - Hypatia 31 (4):713-729.
    The dominant view in the philosophical literature contends that internalized oppression, especially that experienced in virtue of one's womanhood, reduces one's sense of agency. Here, I extend these arguments and suggest a more nuanced account. In particular, I argue that internalized oppression can cause a person to conceive of herself as a deviant agent as well as a reduced one. This self-conception is also damaging to one's moral identity and creates challenges that are not captured by merely analyzing a reduced (...)
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  15. Peggy McIntosh.White Privilege - 2008 - In Alexandra Miletta & Maureen McCann Miletta (eds.), Classroom Conversations: A Collection of Classics for Parents and Teachers. The New Press. pp. 169.