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  <title>Kant, Racism, and the Demands of Antiracism: A Critical Response to Pauline Kleingeld’s “Critical Notice”</title>
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    A year after my Kant, Race, and Racism: Views from Somewhere (2023), Pauline Kleingeld published a &amp;#x201C;Critical Notice&amp;#x201D; on the book in the journal Mind. One of its most telling passages appears at the end:I also disagree with Lu-Adler&amp;#x2019;s suggestion that the question whether Kant changed his mind on race-related issues should be suppressed  for the sake of anti-racism. It seems to me that . . . the fight against racism is not best served by focusing only on his likely contribution to racist ideology.The italicized words exemplify how Kleingeld misunderstands the key interventions I made in my book throughout her &amp;#x201C;Critical Notice.&amp;#x201D; One of my interventions was to challenge the hegemonic hold that Kleingeld&amp;#x2019;s &amp;#x201C;second 
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  <title>Kant as Methodology: Race, White Ignorance, and Intellectual Responsibility</title>
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    In this article I situate Kant&amp;#x2019;s theories and epistemologies of race within a wider architecture of knowledge production and coloniality, and from there consider how his approach can illuminate our understandings about methodology and scholarly praxis. In doing so, I consider how scholars and students of Kant can take the knowledge of his raciology forward in productive and reflexive ways. With this contribution to the continuing debate on race in Kantian studies, I build on two propositions by Huaping Lu-Adler at the start of her book Kant, Race, and Racism: the first of these propositions is that &amp;#x201C;the standard approach to Kant&amp;#x2019;s racial views is largely individualistic,&amp;#x201D; and therefore Lu-Adler advocates the 
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  <title>Observations on Kant, Race, and Racism</title>
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    &amp;#x201C;Kant is a crucial figure in the development of the very concept of race on something like a philosophically rigorous level. But, of course, the fact that the incoherence that we call race can somehow be compatible with something like philosophical  rigor lets us know something about the limits of philosophy, you know?&amp;#x201D;Huaping Lu-Adler&amp;#x2019;s new book Kant, Race, and Racism: Views from Somewhere confronts the issues of race and racism in Kant&amp;#x2019;s philosophy directly. It must be commended for following the legacy of Charles Mills and bringing these issues from the margins to the mainstream of philosophical scholarship with an antiracist commitment.1 In my view, Lu-Adler&amp;#x2019;s book helpfully reframes the ongoing debate on Kant
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  <title>Huaping Lu-Adler on Kant’s Relation to Racism</title>
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    There has been an ongoing critical controversy about Kant&amp;#x2019;s racism since the 1990s on whether and to what extent he or his philosophy was racist.1 One of the many virtues of Huaping Lu-Adler&amp;#x2019;s Kant, Race, and Racism is that it questions the very meaning of &amp;#x201C;racism&amp;#x201D; that is attributed to Kant or his philosophy in this controversy,2 shifting our attention to Kant&amp;#x2019;s relation to racism as an ideology and his influence on the course of racism from the eighteenth century on.With a holistic view on Kant&amp;#x2019;s body of theoretical and practical writings and lecturing as well as its historical position, Lu-Adler attempts to go beyond what she calls the &amp;#x201C;individualistic or atomistic&amp;#x201D; approaches that focus on Kant&amp;#x2019;s mind or heart 
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  <title>Kant’s Views on Race as “Pure” Philosophy? Discussing Huaping Lu-Adler’s “Kant, Race, and Racism” (Chapters 3 and 4)</title>
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    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    At the heart of the many insights that Huaping Lu-Adler (2023) gathers into the discussions surrounding Kant&amp;#x2019;s racism and his race theory is a detailed and profound analysis of his essays on race, which encompasses the whole of his work (Chapter 3: &amp;#x201C;Investigating Nature under the Guidance of Reason: Kant&amp;#x2019;s Approach to &amp;#x2018;Race&amp;#x2019; as a Naturforscher&amp;#x201D;) and presents the historical context of Kant&amp;#x2019;s interest in race (Chapter 4: &amp;#x201C;From Baconian Natural History to Kant&amp;#x2019;s Racialization of Human Differences: A Study of Philosophizing from Locations of Power&amp;#x201D;). This precise and, in a double sense, contextualizing reading contributes to a more distinguished picture of the meaning of race in Kant&amp;#x2019;s work. The distinctiveness of this 
    ... &#x3C;a href="https://muse.jhu.edu/article/979696"&#x3E;Read More&#x3C;/a&#x3E;
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  <title>Kant’s Racism and the Historiography of Philosophy</title>
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    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    Chapter 6 of Huaping Lu-Adler&amp;#x2019;s Kant, Race, and Racism, &amp;#x201C;Race and the Claim to True Philosophy&amp;#x2014;Kant and the Formation of an Exclusionary History of Philosophy,&amp;#x201D; makes a valuable contribution to the ongoing debate about racism in the formation of the philosophical canon that began with Peter Park&amp;#x2019;s brilliant 2013 book Africa, Asia, and the History of Philosophy. Though Park&amp;#x2019;s book has been successful in the sense that it has amassed an impressive number of citations over the last decade, I would argue that there has nevertheless been a relative lack of engagement with its ideas. When the book is cited, it is almost always to express agreement with its general conclusions; rarely does one find friendly challenges to 
    ... &#x3C;a href="https://muse.jhu.edu/article/979696"&#x3E;Read More&#x3C;/a&#x3E;
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  <title>Slavery and Race: Philosophical Debates in the Sixteenth and Seventeenth Centuries by Julia Jorati (review)</title>
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  <description>
    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    Julia Jorati calls her excellently written Slavery and Race: Philosophical Debates in the Sixteenth and Seventeenth Centuries an &amp;#x201C;amuse-bouche,&amp;#x201D; which aims to &amp;#x201C;illustrate the importance and sophistication of early modern debates about slavery and race&amp;#x201D; and hopefully motivates its reader &amp;#x201C;to investigate these debates more deeply on their own&amp;#x201D; (50). One of the first things to note about this book, however, is that it is part of a larger hors d&amp;#x2019;oeuvre as it were. This larger scale project is to analyze the interplay between slavery and Race, which ranges from the sixteenth to the eighteenth century. Although it was intended as one book (50n100), the results have been published in two separate works, the monograph at 
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