User:KNNCCT/sandbox

Entry one: Created account Tuesday March 20, 2012 for Contemporary Communication Technology Wikipedia Assignment.

Entry two: March 21, 2012. 9:23am. Edits to be made specifically on paternal data of Kwame Anthony Appiah. To be completed by Thursday, God willing.

Entry three: Nneoma and Kelechi when you both create your wikipedia accounts, kindly take a look at the Kwame Anthony Appiah article.

Biography.

Nneoma: You will be responsible for adding to Kwame Appiah's paternal information. NOTE: Information on http://www.nytimes.com/1990/07/12/obituaries/joe-appiah-is-dead-ghanaian-politician-and-ex-envoy-71.html might be useful in updating Kwame Appiah's paternal information.

Oh ok. Thank you that link was helpful.Okafornn (talk) 03:16, 29 March 2012 (UTC)

Kelechi: You are responsible for including a summary of Kwame's education. NOTE: It will also help if you could draw some ideas from http://appiah.net/biography/

Career

Nana: I will make sure to include more information about his books and his personal philosophy. For his books, I will be using the site http://appiah.net/books/other-books/ For his personal philosophy, I'll be drawing quotes from http://bigthink.com/ideas/4272

Entry Four:

Hi all, Tareq Saudi is our fourth and final member for this group project. Tareq will be responsible for ensuring that all of our changes have been referenced properly.

Hell Tareq Okafornn (talk) 03:16, 29 March 2012 (UTC) Entry Four: Post Two

TO DO

1. We all must take screenshots of the parts of the article we're working on: one before and one after editing.

2. I'll take care of the hard copy of the assignment so kindly email your screen shots to me at nana.pabi@mail.utoronto.ca by 6:00pm on Tuesday, March 27, 2012.

3. I'll send every member a copy of the assignment by 6:00pm Wednesday, March 28, 2012, before printing it for submission the following day.

If we can get this assignment done a day before it's due that'll be great!

Kelechi: Are we supposed to all take screenshots of the before and after page or Nana is supposed to do that?

Kelechi: I feel like what i have added to the article is really small,anyone have any ideas of what else I can add?

Kelechi: Hopefully I should be done with my part by 11:30,im just trying to figure out what else to add.

Kelechi: For Tareq ,someone told me that Wikipedia is already responsible for the references,so are you sure you shouldn't do something else?

Kelechi:Nana,i guess I'm done,can't think of anything else to add,so i dont need to email you anything right?btw,my part is the education part under his biography — Preceding unsigned comment added by KelechiEmu (talk • contribs) 02:59, 29 March 2012 (UTC)

Nneoma: I almost done with my work and kelechi i sent you the template on skype.Okafornn (talk) 03:16, 29 March 2012 (UTC)

Nneoma: Nana I would soon send the template to you. Okafornn (talk) 03:16, 29 March 2012 (UTC)

Nneoma: Kelechi you probably feel like that because we shared the work. What you have added is just fine. Okafornn (talk) 03:16, 29 March 2012 (UTC)

Nneoma: I am done. Sending the template now to you Nana. Okafornn (talk) 03:16, 29 March 2012 (UTC)

Nana

Yeah, Kelechi as Nneoma said, what you've added is just fine. Just so you know, Tareq also worked on the other appearances section of the article apart from doing the references.

For records sake, below is the conversation Tareq and I have had in the past days You can also find this on both mine and Tareq's talk pages(This also includes someone's request to join our group).

i need to a group can i please join 997630844 thats my student number please tell me ASAP Jamal R. — Preceding unsigned comment added by 184.145.33.226 (talk) 20:38, 27 March 2012 (UTC)

Tareq: Excuse me but I don't have a group in this assignment. Could I join yours? -Tareq Saudi

Nana: Hi, of course you can. You will be responsible for doing the references, there are only about three or four of them for the article we are working on. Check out my sand box for more information about what the rest of the group members are doing. If you want, you could work with me on creating a new section for his personal philosophy. KNNCCT (talk) 21:32, 25 March 2012 (UTC)

Tareq: Thank you very much. What do you need me to work on apart from the references? -Tareq Saudi — Preceding unsigned comment added by TareqBSaudi (talk • contribs) 20:51, 25 March 2012 (UTC)

Nana: You may also assist me in creating a new section for his page, with the title Personal Philosophy. I feel as he is a philosopher, it is only appropriate to include his personal philosophy on his wikipedia page. KNNCCT (talk) 21:32, 25 March 2012 (UTC)

Tareq: My student number is 998959284. I'll get to work on the section on him as a philosopher and send it to you asap — Preceding unsigned comment added by TareqBSaudi (talk • contribs) 22:40, 25 March 2012 (UTC)

Nana: Hi, Kindly send me your student number. I'm now working on the cover page for the hard copy of this assignment, due on Thursday, in class. KNNCCT (talk) 21:32, 25 March 2012 (UTC)

Tareq: Alright I've gone ahead and edited the page and added references where I felt they were appropriate. I think the one that contains his CV and all his publications might be a problem because there isn't really a place to put it so I just put it at the end of the last line in "Selected Essays" I hope you don't mind but I've also expanded the section "Other media appearances"TareqBSaudi (talk) 12:54, 26 March 2012 (UTC)

Nana: Thanks for the student Number. It'll be easier if you just update the section of the article. However, be sure to take the before and after screenshots, of the part you're doing, to me at nana.pabi@mail.utoronto.ca. KNNCCT (talk) 23:07, 25 March 2012 (UTC)

Tareq: Where would you like me to send you the screenshots of the before and after?TareqBSaudi (talk) 17:03, 26 March 2012 (UTC)

Nana: No problem at all, keep up the good work! I'll be waiting for the screenshots of the before and after. KNNCCT (talk) 15:58, 26 March 2012 (UTC)

Nana: Kindly send them to nana.pabi@mail.utoronto.ca. KNNCCT (talk) 18:38, 26 March 2012 (UTC)

Nana: Hi, i received your email, but unfortunately I can't view the document because it is not in a format that can be recognize by my computer(rar). I emailed you a copy of the word document we will be handing in, so kindly update it with your changes and email it back to me. KNNCCT (talk) 02:28, 28 March 2012 (UTC)

End of conversation KNNCCT (talk) 03:45, 29 March 2012 (UTC)

Kwame Anthony Appiah (born 1954) is a Ghanaian-British-American philosopher, cultural theorist, and novelist whose interests include political and moral theory, the philosophy of language and mind, and African intellectual history. Kwame Anthony Appiah grew up in Ghana and earned a Ph.D. at Cambridge University. He is currently the Laurance S. Rockefeller University Professor of Philosophy at Princeton University.

Biography
Appiah was born in London to Enid Margaret Appiah, an art historian and writer, and Joe Emmanuel Appiah born 16 November 1918

a lawyer, diplomat, and politician from the Asante region, once part of the British Gold Coast Colony but now part of Ghana. For 2 years(1970–72) Joe Appiah, Kwame's father was the leader of a new opposition party that was made by the country's three opposing parties, simultaneously he was the president of the Ghana Bar association. Between the years 1977-78 he was Ghana's representative at the united nations. He passed away 8 July 1990 in an Accra hospital at age 71.

Appiah was raised in Kumasi, Ghana, and educated at Bryanston School and Clare College, Cambridge, where he earned his BA (First Class) and Ph.D. in philosophy. Appiah has three sisters: Isobel, Adwoa and Abena. As a child, he also spent a good deal of time in England, staying with his grandmother Isobel, the Honourable Lady Cripps, widow of the English statesman the Right Honourable Sir Stafford Cripps. His family has a long political tradition: his maternal grandfather Sir Stafford was Labour Chancellor of the Exchequer (1947–1950) under Clement Attlee. His own father, Charles Cripps, 1st Baron Parmoor, was the Labour Leader of the House of Lords (1929–1931) under Ramsay MacDonald; Parmoor had been a Conservative MP before defecting to Labour. Through Professor Appiah's father, a Nana of the Ashanti people, he is also a direct descendant of Osei Tutu, the warrior emperor of pre-colonial Ghana, whose reigning successor, the Asantehene, is a distant relative of the Appiah family. Professor Appiah was educated at the University Primary School at the Kwame Nkrumah University of Science and Technology, Kumasi; at Ullenwood Manor, in Gloucestershire, and Port Regis and Bryanston Schools, in Dorset; and, finally, at Clare College, Cambridge University, in England, where he took both B.A. and Ph.D. degrees in the philosophy department.

Personal philosophy
Appiah's personal philosophy is that "'Everything is much more complicated than you first thought. Reality is very, very difficult and complicated. Morality is very complicated and difficult, and we need guides to make our way through it. We need pictures, but none of the pictures we have is completely right. The best philosophy isn't quite right. We are ever striving to make better pictures, and pictures are not true or false. They're more or less adequate to what they are trying to present. I do as a result of this thought, look for the balance; to look for what can be learned from every set of claims, every perspective that is reasonably on the table. I like to see what can be gained by looking at something, from many points of view.' "

Career
Appiah has taught philosophy and African-American studies at the University of Ghana, Drexel, Cornell, Yale, Harvard, and Princeton Universities from 1981 to 1988. He is currently Laurance S. Rockefeller University Professor of Philosophy at Princeton (with a cross-appointment at the University Center for Human Values) and was serving as the Bacon-Kilkenny Professor of Law at Fordham University in the fall of 2008. Appiah also served on the board of PEN American Center and was on a panel of judges for the PEN/Newman's Own First Amendment Award. He has taught at Yale, Cornell, Duke, and Harvard universities and lectured at many other institutions in the US, Germany, Ghana and South Africa, and Paris. He lives with his partner, Henry Finder, in an apartment in Chelsea, Manhattan and a home in Pennington, New Jersey.

His Cambridge dissertation explored the foundations of probabilistic semantics. In 1992, Appiah published In My Father's House, which won the Herskovitz Prize for African Studies in English. Among his later books are Colour Conscious (with Amy Gutmann), The Ethics of Identity (2005), and Cosmopolitanism: Ethics in a World of Strangers (2006). He has been a close collaborator with Henry Louis Gates Jr., with whom he edited Africana: The Encyclopedia of the African and African-American Experience. Appiah was elected a Fellow of the American Academy of Arts and Sciences in 1995.

In 2008, Appiah published Experiments in Ethics, in which he reviews the relevance of empirical research to ethical theory.

In 2008, Appiah was recognized for his contributions to racial, ethnic, and religious relations when Brandeis University awarded him the first Joseph B. and Toby Glitter Prize.

Until the fall of 2009, he served as a trustee of Ashesi University College in Accra, Ghana. Here, Appiah conducts his Socratic interrogations in the language and style of analytical philosophy.

Appiah was the 2009 finalist in the arts and humanities for the Eugene R. Gannon Award for the Continued Pursuit of Human Advancement.

His first novel, Avenging Angel, set at the University of Cambridge, involved a murder among the Cambridge Apostles; Sir Patrick Scott is the detective in the novel. His second and third novels are Nobody Likes Letitia and Another Death in Venice.

The selections "Making Conversation" and "The Primacy of Practice" are the introduction in Cosmopolitanism.

In 2010, he was named by Foreign Policy magazine to its list of top global thinkers.

On February 13, 2012, Appiah was awarded the National Humanities Medal at a ceremony at the White House.

Ideas
Appiah argues that the formative denotation of culture is ultimately preceded by the efficacy of intellectual interchange. From this position, his views on the efficacy of organizations such as UNICEF and Oxfam are notable for their duality: on the one hand he seems to appreciate the immediate action these organizations provide while on the other hand he points out the long-term futility of such intervention. His focus is, instead, on the long-term political and economic development of nations according to the Western capitalist/ democratic model, an approach that relies on continued growth in the “marketplace” that is the capital-driven modern world.

In "Under Western Eyes, Revisited", Chandra Talpade Mohanty refers to this as the colonization of corporate globalization, something that is Eurocentric and which presumes that capitalism is or should be universally valued as a way of life and modernity.

However, when capitalism is introduced and it does not "take off" as in the Western world, the livelihood of the peoples involved is at stake. Thus, the ethical questions involved are certainly complex, yet the general impression in Appiah’s "Kindness to Strangers" is one which implies that it is not up to "us" to save the poor and starving, but up to their own governments. Nation-states must assume responsibility for their citizens, and a cosmopolitan’s role is to appeal to "our own" government to ensure that these nation-states respect, provide for, and protect their citizens.

If they will not, "we" are obliged to change their minds; if they cannot, "we" are obliged to provide assistance, but only our "fair share," that is, not at the expense of our own comfort, or the comfort of those "nearest and dearest" to us.

Appiah's early philosophical work dealt with probabilistic semantics and theories of meaning, but his more recent books have tackled philosophical problems of race and racism, identity, and moral theory. His current work tackles three major areas: 1. the philosophical foundations of liberalism; 2. the questioning of methods in arriving at knowledge about values; and 3. the connections between theory and practice in moral life. Which all of these concepts can also be found in his book Cosmopolitanism: Ethics in a World of Strangers.

Cosmopolitanism
Appiah has been influenced by the cosmopolitanist philosophical tradition, which stretches from German philosophers such as Hegel through W. E. B. Du Bois and others. In his article “Education for Global Citizenship”, Appiah outlines his conception of cosmopolitanism. He therein defines cosmopolitanism as “universality plus difference”. Building from this definition, he asserts that the first takes precedence over the latter, that is: different cultures are respected “not because cultures matter in themselves, but because people matter, and culture matters to people.” But Appiah first defined it as its problems but ultimately determines that practicing a citizenship of the world and conversation is not only helpful in a post - 9/11 world. Therefore, according to Appiah’s take on this ideology, cultural differences are to be respected in so far as they are not harmful to people and in no way conflict with our universal concern for every human’s life and well-being. In his book Cosmopolitanism: Ethics in a World of Strangers, Appiah introduces two ideas that "intertwine in the notion of cosmopolitanism" (Emerging, 59). The first is the idea that we have obligations to others that are bigger than just sharing citizenship. The second idea is that we should never take for granted the value of life and become informed of the practices and beliefs of others. Kwame Appiah frequents university campuses to enlighten today's youth by sharing his perspectives. One request he makes is, “See one movie with subtitles a month.”

Criticism of Afrocentric world view
Appiah has been a critic of contemporary theories of Afrocentrism. In his essay "Europe Upside Down: Fallacies of the New Afrocentrism," Appiah argues that current Afrocentricism is striking for "how thoroughly at home it is in the frameworks of nineteenth century European thought," particularly as a mirror image to Eurocentric constructions of race and a preoccupation with the ancient world. Appiah also finds an irony in the conception that if the source of the West lies in ancient Egypt via Greece, then "its legacy of ethnocentrism is presumably one of our moral liabilities." Appiah's critique of contemporary Afrocentrism has been strongly criticized by some of its leading proponents, such as Temple University African American Studies scholar and activist Molefi Asante, who has characterized Appiah's work as "anti-African."

Other media appearances
In 2007, Appiah was a contributing scholar in the award-winning, PBS-broadcast documentary Prince Among Slaves produced by Unity Productions Foundation.

In 2007 he also appeared in Racism: A History as an on-screen contributor.

Appiah appeared alongside a number of contemporary philosophers—including Cornel West, Avital Ronell, Peter Singer, Martha Nussbaum, Michael Hardt, Slavoj Žižek, and Judith Butler—in Astra Taylor's 2008 film Examined Life where he discussed his views on cosmopolitanism.

In 2009 he was an on-screen contributor to the movie Herskovits: At The Heart Of Blackness

Books

 * The Honor Code: How Moral Revolutions Happen. New York: W.W. Norton, 2010
 * Mi cosmopolitismo, Buenos Aires/Madrid, Katz editores S.A, 2008, ISBN 9788496859371 (En coedición con el Centro de Cultura Contemporánea de Barcelona)
 * Experiments in Ethics. Cambridge: Harvard University Press, 2008. (Trad. esp.: Experimentos de ética, Buenos Aires/Madrid, Katz editores S.A, 2010, ISBN 9788492946112)
 * Cosmopolitanism: Ethics in a World of Strangers. New York: W.W. Norton, 2006. (Trad. esp.: Cosmopolitismo. La ética en un mundo de extraños, Buenos Aires/Madrid, Katz editores S.A, 2007, ISBN 9788496859081)
 * The Ethics of Identity Princeton University Press, 2005. (Trad. esp.: La ética de la identidad, Buenos Aires/Madrid, Katz editores S.A, 2007, ISBN 9788493543242)
 * Thinking It Through: An Introduction to Contemporary Philosophy. New York: Oxford University Press, 2003.
 * Africana: The Concise Desk Reference. edited with H.L. Gates Jr. Philadelphia: Running Press, 2003.
 * Kosmopolitische Patriotismus. Frankfurt: Suhrkamp, 2002.
 * Bu Me Bé: The Proverbs of the Akan. With Peggy Appiah, and with the assistance of Ivor Agyeman-Duah. Accra: The Center for Intellectual Renewal, 2002.
 * Color Conscious: The Political Morality of Race. With Amy Gutman, introduction by David Wilkins. Princeton, NJ: Princeton University Press, 1996.
 * In My Father's House: Africa in the Philosophy of Culture. London: Methuen, 1992; New York: Oxford University Press, 1992.
 * Necessary Questions: An Introduction to Philosophy. New York: Prentice-Hall/Calmann & King, 1989.
 * For Truth in Semantics. Oxford: Blackwell's, 1986.
 * Assertion and Conditionals. Cambridge: Cambridge University Press, 1985.
 * The Politics of Culture, the Politics of Identity Toronto: Royal Ontario Museum, 2008.

Novels

 * Another Death in Venice: A Sir Patrick Scott Investigation. London: Constable, 1995.
 * Nobody Likes Letitia. London: Constable, 1994.
 * Avenging Angel. London: Constable, 1990; New York: St. Martin's Press, 1991.

Edited volumes

 * Early African-American Classics (edited with an introduction). New York: Bantam, 1990.
 * Langston Hughes: Critical Perspectives Past and Present. Ed. with Henry Louis Gates Jr. Amistad Literary Series. New York: Amistad Press, 1993.
 * Zora Neale Hurston: Critical Perspectives Past and Present. Ed. with Henry Louis Gates Jr. Amistad Literary Series. New York: Amistad Press, 1993.
 * Toni Morrison: Critical Perspectives Past and Present. Ed. with Henry Louis Gates Jr. Amistad Literary Series. New York: Amistad Press, 1993.
 * Gloria Naylor: Critical Perspectives Past and Present. Ed. with Henry Louis Gates Jr. Amistad Literary Series. New York: Amistad Press, 1993.
 * Alice Walker: Critical Perspectives Past and Present. Ed. with Henry Louis Gates Jr. Amistad Literary Series. New York: Amistad Press, 1993.
 * Richard Wright: Critical Perspectives Past and Present. Ed. with Henry Louis Gates Jr. Amistad Literary Series. New York: Amistad Press, 1993.
 * Chinua Achebe: Critical Perspectives Past and Present. Ed. with Henry Louis Gates Jr. Amistad Literary Series. New York: Amistad Press, 1993.
 * Ann Petry: Critical Perspectives Past and Present. Ed. with Henry Louis Gates Jr. Amistad Literary Series. New York: Amistad Press, 1994.
 * Frederick Douglass: Critical Perspectives Past and Present. Ed. with Henry Louis Gates Jr. Amistad Literary Series. New York: Amistad Press, 1994.
 * Identities. Ed. with Henry Louis Gates Jr. Chicago: Chicago University Press, 1995.
 * A Dictionary of Global Culture. Ed. with Henry Louis Gates Jr. New York: Knopf, 1996.
 * Encarta Africana. Ed. with Henry Louis Gates Jr. Redmond, Washington: Microsoft, 1999.
 * Africana: The Encyclopedia of the African and African-American Experience. Ed. with Henry Louis Gates Jr. New York: Basic-Civitas, 1999.
 * Encarta Africana 2000. Ed. with Henry Louis Gates Jr. Redmond, Washington: Microsoft, 1999.
 * The Poetry of our World: An International Anthology of Contemporary Poetry. Ed. by Jeffrey Paine with Kwame Anthony Appiah, Sven Birkerts, Joseph Brodsky, Carolyn Forché, and Helen Vendler (Edited and introduced African section.) New York: HarperCollins Publishers, 2000.
 * Buying Freedom: The Ethics and Economics of Slave Redemption Ed. by Martin Bunzl and Kwame Anthony Appiah, with an introduction by Kevin Bales. Princeton, NJ: Princeton University Press, 2007.

Selected essays

 * “Understanding reparations: a preliminary reflection”. Forthcoming in Cahiers d’ Etudes Africaine.
 * “Stereotypes and the Shaping of Identity.” In Prejudicial Appearances: The Logic of American Anti-Discrimination Law by Robert C. Post, with K. Anthony Appiah, Judith Butler, Thomas C. Grey, and Reva B. Siegel. Durham: Duke University Press, 2001. p. 55-71.
 * “Grounding Human Rights.” In Human Rights As Politics and Idolatry by Michael Ignatieff with commentaries by K. Anthony Appiah, David Hollinger, Thomas W. Laqueur and Diane F. Orentlicher, edited by Amy Gutmann. Princeton: Princeton University Press, 2001. p. 101-116.
 * “Aufklärung und Dialog der Kulturen,” In Zukunftsstreit, ed. by Wilhelm Krull. Weilerswist: Velbrück Wissenschaft, 2000. p. 305-328.
 * “Yambo Ouolouguem and the Meaning of Postcoloniality.” In Yambo Ouologuem: Postcolonial Writer, Islamic Militant. Christopher Wise (ed.) Boulder, CO: Lynne Rienner Publishers, 1999. p. 55-63.
 * “Race, Pluralism and Afrocentricity” The Journal of Blacks in Higher Education, 19 (Spring 1998) p. 116-118.
 * “Identity: Political not Cultural.” In Field Work: Sites in Literary and Cultural Studies. Marjorie Garber, Rebecca L. Walkowitz, Paul B. Franklin (eds.) New York: Routledge, 1997. p. 34-40.
 * “Is the 'Post-' in 'Postcolonial' the 'Post-' in 'Postmodern'?”. In Dangerous Liaisons. Anne McClintock, Aamir Mufti, Ella Shohat (eds. and introd.) MN: University of Minnesota Press, 1997. p. 420-444.
 * “Race, Culture, Identity: Misunderstood Connections.” The Tanner Lectures on Human Values, No.17. Salt Lake City: University of Utah Press, 1996. p. 51-136.
 * “Philosophy and Necessary Questions.” in Readings in African Philosophy: An Akan Collection. Safro Kwame (ed.) Washington, DC: University Press of America, 1995. p. 1-22.
 * “Identity, Authenticity, Survival: Multicultural Societies and Social Reproduction.” In Multiculturalism: Examining "The Politics of Recognition." An essay by Charles Taylor, with commentary by Amy Gutmann (editor), K. Anthony Appiah, Jürgen Habermas, Steven C. Rockefeller, Michael Walzer, Susan Wolf. Princeton, NJ: Princeton University Press, 1994. p. 149-164.
 * “The Impact of African Studies on Philosophy.” With V. Y. Mudimbe. In The Impact of African Studies on the Disciplines. Edited by Robert Bates, V. Y. Mudimbe and Jean O'Barr. Chicago: Chicago University Press, 1993. p. 113-138.
 * “African-American Philosophy?” Philosophical Forum. Vol. XXIV, Nos. 1-3 (Fall-Spring 1992-93) p. 1-24. Reprinted in African-American Philosophical Perspectives and Philosophical Traditions, p. 11-34. John Pittman (ed.) New York: Routledge, 1997.
 * “African Identities.” In Constructions identitaires: questionnements théoriques et études de cas. Jean-Loup Amselle, Anthony Appiah, Shaka Bagayogo, Jean-Pierre Chrétien, Jocelyne Dakhlia, Ernest Gellner, Richard LaRue, Valentin-Yves Mudimbe, Jerzy Topolski, Fernande Saint-Martin sous la direction de Bogumil Jewsiewicki et Jocelyn Létourneau Actes du Célat No. 6, Mai 1992. CÉLAT, Université Laval, 1992.
 * “Introductory Essay.” Achebe, Chinua. Things Fall Apart. London: Everyman, 1992.
 * “Inventing an African Practice in Philosophy: Epistemological Issues.” In The Surreptitious Speech: Présence Africaine and the Politics of Otherness 1947-1987. V.Y. Mudimbe (ed.) (Chicago: Chicago University Press, 1992) pp. 227–237.
 * “But would that still be me? Notes on gender, `race,' ethnicity as sources of identity.” The Journal of Philosophy, Vol. LXXXVII, No. 10 (October 1990) p. 493-499.
 * “Alexander Crummell and the Invention of Africa.” The Massachusetts Review, Vol. XXXI, No. 3 (Autumn, 1990) p. 385-406.
 * “Tolerable Falsehoods: Agency and the Interests of Theory.” In Consequences of Theory. Barbara Johnson & Jonathan Arac (eds.) Baltimore: Johns Hopkins University Press, 1991 p. 63-90.
 * “Racisms.” In Anatomy of Racism. David Goldberg (ed.) Minneapolis: Minnesota University Press, 1990. p. 3-17.
 * “Race.” In Critical Terms for Literary Study. Frank Lentricchia & Tom McLaughlin (eds.) Chicago University Press, 1989. p. 274-287.
 * “Out of Africa: Topologies of Nativism.” The Yale Journal of Criticism, 2.1, (1988) p. 153-178.
 * “A Long Way From Home: Richard Wright in the Gold Coast.” In Richard Wright. Harold Bloom (ed.) New York: Chelsea House, Modern Critical Views, 1987. p. 173-190.
 * “Racism and Moral Pollution.” Philosophical Forum, Vol. XVIII, Nos. 2-3 (Winter-Spring, 1986-1987. p. 185-202. *“The Uncompleted Argument: Du Bois and the Illusion of Race.” Critical Inquiry, 12, (Autumn 1985).
 * “Are We Ethnic? The Theory and Practice of American Pluralism.” Black American Literature Forum, 20 (Spring-Summer 1986) p. 209-224.
 * "Deconstruction and the Philosophy of Language." Diacritics, Spring 1986, p. 49-64
 * "The Importance of Triviality." Philosophical Review, 95 (April 1986) p. 209-231.
 * "Verificationism and the Manifestations of Meaning." Aristotelian Society Supplementary Volume, 59 (1985) p. 17-31.
 * "Soyinka and the Philosophy of Culture." In Philosophy in Africa: Trends and Perspectives. P.O. Bodunrin (ed.) Ile-Ife: University of Ife Press, 1985. p. 250-263.
 * "Generalizing the Probabilistic Semantics of Conditionals." Journal of Philosophical Logic, 13 (1985) p. 351-372.
 * "An Argument Against Anti-realist Semantics." Mind 93, (October 1984) p. 559-565.
 * "On Structuralism and African Fiction: An analytic critique." Black American Literature Forum, 15 (Winter 1981). In Black Literature and Literary Theory Henry Louis Gates Jr. (ed.) London: Methuen, 1984. p. 127-150.