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826RaceIn Frank Lentricchia & Thomas McLaughlin (eds.), Critical Terms for Literary Study, University of Chicago. pp. 274-87. 1989.
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41Is the 'Post' in 'Postcolonial' the 'Post' in 'Postmodern'?Critical Inquiry 17 (2): 336-57. 1991.
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Wereldburgers?Nexus 26. 2000.Appiah onderzoekt in zijn essay het kosmopolitische respect voor verschillen en wat dit respect vereist 'wanneer we verwikkeld zijn in morele debatten die over de grenzen tussen de naties heen reiken'. Volgens Appiah kunnen kosmopolieten al een wereldburgerschap laten gelden zonder dat daar enige verandering van de politieke instituties aan te pas komt: mede-wereldburgerschap kan al in praktijk gebracht worden zonder veranderingen op institutioneel niveau af te wachten.
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2The Limits of PluralismIn Arthur M. Melzer, Jerry Weinberger & M. Richard Zinman (eds.), Multiculturalism and American Democracy, University of Kansas Press. pp. 37-54. 1998.
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233. Political Ideals: Lessons from John RawlsIn As If: Idealization and Ideals, Harvard University Press. pp. 112-174. 2017.
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117More Experiments in EthicsNeuroethics 3 (3): 233-242. 2010.This paper responds to the four critiques of my book Experiments in Ethics published in this issue. The main theme I take up is how we should understand the relation between psychology and philosophy. Young and Saxe believe that “bottom line” evaluative judgments don’t depend on facts. I argue for a different view, according to which our evaluative and non-evaluative judgments must cohere in a way that makes it rational, sometimes, to abandon even what looks like a basic evaluative judgment beca…Read more
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70What Is a Science of Religion?Philosophy 93 (4): 485-503. 2018.Modern sociology and anthropology proposed from their very beginnings a scientific study of religion. This paper discusses attempts to understand religion in this ‘scientific’ way. I start with a classical canon of anthropology and sociology of religion, in the works of E. B. Tylor, Max Weber and Émile Durkheim. Science aims to be a discourse that transcends local identities; it is deeply cosmopolitan. To offer a local metaphysics as its basis would produce a discourse that was not recognizable …Read more
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85In defence of honourThe Philosophers' Magazine 53 (53): 22-31. 2011.The object of the exercise is to understand what we can do to stop something bad. It would be better if people stopped for the purest of motives, but it’s best if they stop. And if the choice is between their stopping for the wrong reasons and their not stopping I favour their stopping for the wrong reasons. Kant may be right that people ought to stop killing because they see that it’s wrong. That ought to be enough, but it may not be, and if it isn’t, if there’s something else that can actually…Read more
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1Sen's IdentitiesIn Kaushik Basu & Ravi Kanbur (eds.), Arguments for a Better World: Essays in Honor of Amartya Sen: Volume I: Ethics, Welfare, and Measurement and Volume Ii: Society, Institutions, and Development, Oxford University Press. 2008.
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5Philosophy and Necessary QuestionsIn Safro Kwame (ed.), Readings in African Philosophy: An Akan Collection, University Press of America. pp. 1-22. 1995.
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Are We Ethnic? The Theory and Practice of American PluralismBlack American Literature Forum 20 209-24. 1986.
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2Inventing an African Practice in Philosophy: Epistemological Issues.”In V. Y. Mudimbe (ed.), The Surreptitious Speech: Presence Africaine and the Politics of Otherness 1947-1987, University of Chicago. pp. 227-37. 1992.
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20Causes of quarrel: what's special about religious disputesIn Thomas Banchoff (ed.), Religious Pluralism, Globalization, and World Politics, Oxford University Press. 2008.
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82Cosmopolitism and Issues of Ethical IdentityJournal of Philosophy: A Cross-Disciplinary Inquiry 5 (12): 54-57. 2010.
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6Akan and Euro-American Concepts of the PersonIn M. Brown Lee (ed.), African Philosophy: New and Traditional Perspectives, Oup Usa. pp. 21--34. 2004.
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1Identity: Political not CulturalIn Marjorie Garber, Rebecca L. Walkowitz & Paul B. Franklin (eds.), Field Word: Sites in Literary and Cultural Studies, Routledge. pp. 34-40. 1997.
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24Fear of Small Numbers: An Essay on the Geography of AngerCommon Knowledge 13 (1): 143-143. 2007.
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2Afterword: How Shall We Live as Many?In Wendy Katkin, Ned Landsman & Andrew Tyree (eds.), Beyone Pluralism: The Conception of Groups and Group Identities in America, University of Illinois. pp. 243-59. 1998.
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237In My Father's House: Africa in the Philosophy of CultureOxford University Press. 1992.Abusua do funu. The matriclan loves a corpse. AKAN PROVERB My father died, as I say, while I was trying to finish this book. His funeral was an occasion for strengthening and reaffirming the ties that bind me to Ghana and “my father's house' ...
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1Ethnophilosophy and its critics: a trialogueIn Safro Kwame (ed.), Readings in African Philosophy: An Akan Collection, University Press of America. pp. 83-94. 1995.
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1An Aesthetics for Adornment in Some African CulturesIn Beauty by Design: The Aesthetics of African Adornment, African-american Institute. pp. 15-19. 1984.
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426“Group Rights” and Racial Affirmative ActionThe Journal of Ethics 15 (3): 265-280. 2011.This article argues against the view that affirmative action is wrong because it involves assigning group rights. First, affirmative action does not have to proceed by assigning rights at all. Second, there are, in fact, legitimate “group rights” both legal and moral; there are collective rights—which are exercised by groups—and membership rights—which are rights people have in virtue of group membership. Third, there are continuing harms that people suffer as blacks and claims to remediation fo…Read more
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4Ethnophilosophy and Its CriticsIn P. H. Coetzee & A. P. J. Roux (eds.), Philosophy from Africa: A text with readings 2nd Edition, Oxford University Press. 2003.
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10African Philosophy and African LiteratureIn Kwasi Wiredu (ed.), A Companion to African Philosophy, Wiley-blackwell. pp. 538--548. 2004.
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Metaphilosophy |
Value Theory |
Normative Ethics |
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Social and Political Philosophy |
African/Africana Philosophy |
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Philosophical Traditions |