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  1. Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color.Kimberle Williams Crenshaw - 1991 - Stanford Law Review 43 (6):1241-99.
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  • Pour une morale de l'ambigutté.S. de Beauvoir & Francis Jeanson - 1950 - Revue Philosophique de la France Et de l'Etranger 140:381-381.
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  • The souls of Black folk.W. E. B. Du Bois - 1987 - Oxford University Press.
    'The problem of the twentieth-century is the problem of the color-line.' Originally published in 1903, The Souls of Black Folk is a classic study of race, culture, and education at the turn of the twentieth century. With its singular combination of essays, memoir, and fiction, this book vaulted W. E. B. Du Bois to the forefront of American political commentary and civil rights activism. The Souls of Black Folk is an impassioned, at times searing account of the situation of African (...)
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  • (1 other version)L'Être et le Néant, Essaid' Ontologiephénoménologique.Jean-Paul Sartre - 1948 - Zeitschrift für Philosophische Forschung 2 (4):610-619.
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  • (1 other version)L'Être et le Néant.J. -P. Sartre - 1943 - Revue de Métaphysique et de Morale 49 (2):183-184.
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  • (1 other version)The Creolizing Subject: Race, Reason, and the Politics of Purity.Michael J. Monahan - 2022 - Fordham University Press.
    How does our understanding of the reality (or lack thereof ) of race as a category of being affect our understanding of racism as a social phenomenon, and vice versa? How should we envision the aims and methods of our struggles against racism? Traditionally, the Western political and philosophical tradition held that true social justice points toward a raceless future—that racial categories are themselves inherently racist, and a sincere advocacy for social justice requires a commitment to the elimination or abolition (...)
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  • On the Logic of the Social Sciences.Jürgen Habermas - 1997 - Human Studies 20 (4):413-428.
    James Bohman has succeeded in reinvigorating the old debate over explanation and understanding by situating it within contemporary discussions about sociological indeterminacy and complexity. I argue that Bohman's preference for a paradigm based on Habermas's theory of communicative action is justifiable given the explanatory deficiencies of ethnomethodological, rational choice, rule-based, and functionalist methodologies. Yet I do not share his belief that the paradigm is preferable to less formalized models of interpretation.
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