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Fundmental to Collins' theory of "the sociology of mind" worked up in I The Sociology of Philosophies i is an account of networked intellectual activity as a form of ritualized interactions in which "symbols are generated and are felt to be morally and cognitively binding" (Collins [6], 20). Regarding the latter, to be noted is the monumental work by sociologist Randall Collins, I The Sociology of Philosophies i : I A Global Theory of Intellectual Change i (Collins [6]), and other writings by him devoted to explorations of Philosophy (Collins, Reflexivity and Social Embeddedness in the History of Ethical Philosophies [10]). A more focused study by Collins is especially pertinent to preparing a way toward a context within which to situate a critical appreciation of Boxill's contributions to explorations of social justice, namely, his (Collins') sociological examination of histories of ethical philosophies (Collins, Reflexivity and Social Embeddedness in the History of Ethical Philosophies [10]). Keywords: Blacks and social justice; ethics; political philosophy; social philosophy; sociology of knowledge; sociology of philosophy EN Blacks and social justice ethics political philosophy social philosophy sociology of knowledge sociology of philosophy 333 349 17 09/21/23 20230901 NES 230901 "PHILOSOPHY": FROM IDEAL TO IDEOLOGY It has long been argued by many philosophers that "philosophy" I proper i is constituted only by logical relations among statements in views articulated as arguments, and that the success, or failure, of the arguments is, or should be, determined only by the success, or failure, in abiding by established norms of logical relations in reasoning in forming and articulating arguments, by nothing more. [Extracted from the article]

I. Taking up the task set by George Yancy and as delineated in the title for contributions to this special issue of The Black Scholar necessitates, for me, first setting [...]

This close reading and interpretation of Du Bois's 'The Study of the Negro Problems' (Du Bois 1898b) focuses on several matters: the historical and biographical contexts within which Du Bois produced and presented the essay; what the author takes to be Du Bois's convictions regarding the nature and production of scientific, truthful knowledge, and the importance of such knowledge for resolving social problems and thereby contributing to progressive social evolution. These convictions presupposed and were conditioned by a particular conception of social reality in terms of which Du Bois formulated a conception of 'social problems,' particularly those having to do with 'the Negro' in the United States. Finally, the author reviews Du Bois's critique of then-prevailing social science and his proposed 'Program for Future Study' of 'Negro problems' and concludes with a brief assessment.