Louise Antony University of Massachusetts, Amherst
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  1. Louise Antony (forthcoming). Degraded Conditions: Confounds in the Study of Decision Making. Behavioral and Brain Sciences:19-20.
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  2. Louise Antony (2012). Against Langton's Illocutionary Treatment of Pornography. Jurisprudence 2 (2):387-401.
    Coercion and the State: A review of B Sharon Byrd and Joachim Hruschka, Kant's Doctrine of Right: A Commentary by Helga Varden.
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  3. Louise Antony (2012). Different Voices or Perfect Storm: Why Are There So Few Women in Philosophy? Journal of Social Philosophy 43 (3):227-255.
  4. Louise Antony & Ann E. Cudd (2012). The Mentoring Project. Hypatia 27 (2):461-468.
  5. Jennifer Hornsby, Louise Antony, Jennifer Saul, Natalie Stoljar, Nellie Wieland & Rae Langton (2012). Review Symposium: Rae Langton, Sexual Solipsism: Philosophical Essays on Pornography and Objectification. Jurisprudence 2 (2):379-440.
  6. Louise Antony (2011). The Openness of Illusions. Philosophical Issues 21 (1):25-44.
    Illusions are thought to make trouble for the intuition that perceptual experience is "open" to the world. Some have suggested, in response to the this trouble, that illusions differ from veridical experience in the degree to which their character is determined by their engagement with the world. An understanding of the psychology of perception reveals that this is not the case: veridical and falsidical perceptions engage the world in the same way and to the same extent. While some contemporary vision (...)
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  7. Marilyn McCord Adams, Louise M. Antony, Andrew Beards, Simon Blackburn, Linda Aw Brakel, Jeffrey Brand-Ballard, Oleg V. Bychkov, Anne Sheppard & David E. Cartwright (2010). Abell, Catharine, and Bantinaki, Katerina (Eds.) Philosophical Perspectives on Depiction, Oxford University Press, 2010. 241pp,£ 40 Adams, Carol J. The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory, Continuum, 2010. 344pp,£ 12.99. [REVIEW] Thought 288:65.
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  8. Louise Antony (ed.) (2010). Philosophers Without Gods: Meditations on Atheism and the Secular Life. OUP USA.
    Atheists are frequently demonized as arrogant intellectuals, antagonistic to religion, devoid of moral sentiments, advocates of an "anything goes" lifestyle. Now, in this revealing volume, nineteen leading philosophers open a window on the inner life of atheism, shattering these common stereotypes as they reveal how they came to turn away from religious belief. These highly engaging personal essays capture the marvelous diversity to be found among atheists, providing a portrait that will surprise most readers. Many of the authors, for example, (...)
     
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  9. Louise Antony (2010). Realization Theory and the Philosophy of Mind: Comments on Sydney Shoemaker's Physical Realization. Philosophical Studies 148 (1):89 - 99.
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  10. Lucy Allais, Louise Antony, Elizabeth Barnes, John Bigelow, Alexander Bird, Ross P. Cameron, John Campbell & Roberto Casati (2009). Notes on The. In Robin Le Poidevin (ed.), The Routledge Companion to Metaphysics. Routledge.
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  11. Louise Anthony (2009). The Mental and the Physical. In Robin Le Poidevin (ed.), The Routledge Companion to Metaphysics. Routledge.
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  12. Louise Antony (2009). Thinking. In Brian McLaughlin, Ansgar Beckermann & Sven Walter (eds.), The Oxford Handbook of Philosophy of Mind. Oup Oxford.
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  13. Louise Antony, William Lane Craig, John Hare, Donald C. Hubin, Paul Kurtz, C. Stephen Layman, Mark C. Murphy, Walter Sinnott-Armstrong & Richard Swinburne (2009). Is Goodness Without God Good Enough?: A Debate on Faith, Secularism, and Ethics. Rowman & Littlefield Publishers.
  14. Louise Antony (2008). Meta-Linguistics: Methodology and Ontology in Devitt's Ignorance of Language. Australasian Journal of Philosophy 86 (4):643 – 656.
    (2008). Meta-Linguistics: Methodology and Ontology in Devitt's Ignorance of Language. Australasian Journal of Philosophy: Vol. 86, No. 4, pp. 643-656.
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  15. Louise M. Antony (2008). Multiple Realization : Keeping It Real. In Jakob Hohwy & Jesper Kallestrup (eds.), Being Reduced: New Essays on Reduction, Explanation, and Causation. Oxford University Press.
     
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  16. Louise Anthony (ed.) (2007). Philosophers Without Gods. Oxford University Press.
    Atheists are frequently demonized as arrogant intellectuals, antagonistic to religion, devoid of moral sentiments, advocates of an 'anything goes' lifestyle. Now, in this revealing volume, nineteen leading philosophers open a window on the inner life of atheism, shattering these common stereotypes as they reveal how they came to turn away from religious belief.
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  17. Louise Antony (ed.) (2007). Philosophers Without Gods: Meditations on Atheism and the Secular. Oup.
    In this revealing volume, 19 leading philosophers open a window on the inner life of atheism, shattering common stereotypes as they reveal how they came to turn ...
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  18. Louise M. Antony (2007). Everybody has Got It: A Defense of Non-Reductive Materialism. In Brian P. McLaughlin & Jonathan D. Cohen (eds.), Contemporary Debates in Philosophy of Mind. Blackwell.
     
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  19. Louise Antony (2006). The Socialization of Epistemology. In Robert E. Goodin & Charles Tilly (eds.), The Oxford Handbook of Contextual Political Analysis. Oxford University Press. 58.
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  20. Rebecca Roman Hanrahan & Louise M. Antony (2005). Because I Said So: Toward a Feminist Theory of Authority. Hypatia 20 (4):59-79.
    : Feminism is an antiauthoritarian movement that has sought to unmask many traditional "authorities" as ungrounded. Given this, it might seem as if feminists are required to abandon the concept of authority altogether. But, we argue, the exercise of authority enables us to coordinate our efforts to achieve larger social goods and, hence, should be preserved. Instead, what is needed and what we provide for here is a way to distinguish legitimate authority from objectionable authoritarianism.
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  21. Louise Antony (2004). A Naturalized Approach to the a Priori. Philosophical Issues 14 (1):1–17.
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  22. Fred Adams, Shaaron Ainsworth, Gerry Altmann, Louise Antony, Michael Arbib, Jennifer Arnold, Bruno Bara, William Bechtel, Shlomo Bentin & Benjamin Bergen (2003). Acknowledgment: Guest Reviewers. Cognitive Science 27:949-950.
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  23. Louise M. Antony (ed.) (2003). Chomsky and His Critics. Malden MA: Blackwell Publishing.
    In this compelling volume, ten distinguished thinkers – William G. Lycan, Jeffrey Poland, Galen Strawson, Frances Egan, Georges Rey, Peter Ludlow, Paul ...
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  24. Louise M. Antony (2003). Rabbit-Pots and Supernovas : On the Relevance of Psychological Data to Linguistic Theory. In Alex Barber (ed.), Epistemology of Language. Oxford University Press.
  25. Louise M. Antony (2003). Who's Afraid of Disjunctive Properties? Philosophical Issues 13 (1):1-21.
  26. Louise M. Antony, Norbert Hornstein, Robert W. Bailor, Laurence BonJour, Ernest Sosa, Warren Bourgeois, Sharyn Clough, Elliot D. Cohen, Ronald F. Duska & Brenda Shay (2003). Books for Review and for Listing Here Should Be Addressed to Emily Zakin, Review Editor, Department of Philosophy, Miami University, Oxford, OH 45056. Teaching Philosophy 26 (3):331.
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  27. Norbert Hornstein & Louise Antony (2003). Introduction. In Louise M. Antony (ed.), Chomsky and His Critics. Malden Ma: Blackwell Publishing. 1--10.
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  28. Louise Antony (2002). Review of Diana Tietjens Meyers, Gender in the Mirror: Cultural Imagery and Women's Agency. [REVIEW] Notre Dame Philosophical Reviews 2002 (9).
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  29. Louise M. Antony (2002). Embodiment and Epistemology. In Paul K. Moser (ed.), The Oxford Handbook of Epistemology. Oxford University Press. 463--478.
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  30. Louise M. Antony (2002). How to Play the Flute: A Commentary on Dreyfus's “Intelligence Without Representation”. [REVIEW] Phenomenology and the Cognitive Sciences 1 (4):395-401.
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  31. Louise M. Antony & Charlotte Witt (eds.) (2002). A Mind of One's Own: Feminist Essays on Reason and Objectivity. Westview Press.
    A book of tremendous influence when it first appeared, A Mind of One's Own reminded readers that the tradition of Western philosophy-- in particular, the ideals of reason and objectivity-- has come down to us from white males, nearly all of whom are demonstrably sexist, even misogynist. In this second edition, the original authors continue to ask, What are the implications of this fact for contemporary feminists working within this tradition? The second edition pursues this question about the value of (...)
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  32. Louise Antony, Owen McLeod, Paul Benson, Diane T. Meyers, Lawrence Blum, Albert Mosley, John P. Christman, Jerome Neu, John Doris & Marina Oshana (2002). Manuscript Referees for The Journal of Ethics Volume 6: November 2001–August 2002. Journal of Ethics 6 (411).
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  33. Louise M. Antony (2001). Brain States with Attitude. In Anthonie W. M. Meijers (ed.), Explaining Beliefs. Csli.
     
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  34. Louise M. Antony (2001). Empty Heads? Mind and Language 16 (2):193-214.
  35. Louise Antony (2000). Naturalized Epistemology, Morality, and the Real World. Canadian Journal of Philosophy 30 (Supplement):103-137.
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  36. Louise Antony (2000). Naturalizing Radical Translation. In. In A. Orenstein & Petr Kotatko (eds.), Knowledge, Language and Logic: Questions for Quine. Kluwer Academic Print on Demand. 141--150.
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  37. Louise M. Antony (2000). Natures and Norms. Ethics 111 (1):8-36.
  38. Louise M. Antony (2000). Situating Feminist Epistemology. The Proceedings of the Twentieth World Congress of Philosophy 2000:31-40.
    I understand feminist epistemology to be epistemology put at the service of feminist politics. That is, a feminist epistemology is dedicated to answering the many questions about knowledge that arise in the course of feminist efforts to understand and transform patriarchal structures, questions such as: Why have so many intellectual traditions denigrated the cognitive capacities of women? Are there gender differences in epistemic capacities or strategies, and what would be the implications for epistemology if there were? I argue here that (...)
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  39. John Deigh, Robert E. Goodin David Parker, Louise M. Antony, Richard J. Arneson, Hilary Charlesworth, Richard Mulgan, Martha C. Nussbaum, Eamonn Callan, Lester H. Hunt & Fernando R. Teson (2000). 26. Book Notes Book Notes (Pp. 199-216). Ethics 111 (1).
     
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  40. Louise M. Antony (1999). Making Room for the Mental. Philosophical Studies 95 (1-2):37-44.
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  41. Louise M. Antony (1999). Multiple Realizability, Projectibility, and the Reality of Mental Properties. Philosophical Topics 26 (1/2):1-24.
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  42. Louise M. Antony (1997). Feeling Fine About the Mind. Philosophy and Phenomenological Research 57 (2):381-87.
    The article presents a critique of John Searle's attack on computationalist theories of mind in his recent book, The Rediscovery of the Mind. Searle is guilty of caricaturing his opponents, and of ignoring their arguments. Moreover, his own positive theory of mind, which he claims "takes account of" subjectivity, turns out to offer no discernible advantages over the views he rejects.
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  43. Louise M. Antony (1997). Meaning and Semantic Knowledge: Louise M. Antony. Aristotelian Society Supplementary Volume 71 (1):177–207.
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  44. Louise M. Antony & Joseph Levine (1997). Reduction with Autonomy. Philosophical Perspectives 11 (s11):83-105.
  45. Louise Antony (1996). Backlash and Double Binds. Metaphilosophy 27 (1-2):189-192.
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  46. Louise M. Antony (1996). Equal Rights for Swamp-Persons. Mind and Language 11 (1):70-75.
  47. Louise M. Antony (1996). Mental Causation. Philosophical Review 105 (4):564-566.
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  48. Louise Antony (1995). Sisters, Please, I'd Rather Do It Myself. Philosophical Topics 23 (2):59-94.
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  49. Louise M. Antony (1995). I'm a Mother, I Worry. Content 6:160-166.
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  50. Louise M. Antony (1995). Is Psychological Individualism a Piece of Ideology? Hypatia 10 (3):157 - 174.
    I analyze and criticize Naomi Scheman's argument for the claim that psychological individualism-the thesis that psychological states are entities or particulars over which psychological theories may quantify-has no legitimate philosophical backing and is instead an element of patriarchal ideology. I conclude that Scheman's argument is flawed and that her thesis is false. Psychological individualism is perfectly compatible with and may even be required by feminist political theory.
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  51. Louise M. Antony (1995). Law and Order in Psychology. Philosophical Perspectives 9:429-46.
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  52. Louise M. Antony (1995). Symposium: Feminist Epistemology: Comment on Naomi Scheman. Metaphilosophy 26 (3):191-198.
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  53. Louise M. Antony (1994). The Inadequacy of Anomalous Monism as a Realist Theory of Mind. In Gerhard Preyer, F. Siebelt & A. Ulfig (eds.), Language, Mind, and Epistemology: On Donald Davidson's Philosophy. Dordrecht: Kluwer.
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  54. Louise Anthony (1993). Conceptual Connection and the Observation/ Theory Distinction. In Holism: A Consumer Update. Amsterdam: Rodopi. 135-161.
    Fodor and LePore's reconstruction of the semantic holism debate in terms of "atomism" and "anatomism" is inadequate: it fails to highlight the important issue of how intentional contents are individuated, and excludes or obscures several possible positions on the metaphysics of content. One such position, "weak sociabilism" is important because it addresses concerns of Fodor and LePore's molecularist critics about conditions for possession of concepts, without abandoning atomism about content individuation. Properties like DEMOCRACY may be "theoretical" in the following sense: (...)
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  55. Louise Anthony (1993). Holism: A Consumer Update. Amsterdam: Rodopi.
  56. L. Antony (ed.) (1993). A Mind of One's Own. Westview.
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  57. Louise Antony (1991). A Pieced Quilt: A Critical Discussion of Stephen Schiffer'sRemnants of Meaning. Philosophical Psychology 4 (1):119-137.
    Abstract Stephen Schiffer, in his recent book, Remnants of Meaning, argues against the possibility of any compositional theory of meaning for natural language. Because the argument depends on the premise that there is no possible naturalistic reduction of the intentional to the physical, Schiffer's attack on theories of meaning is of central importance for theorists of mind. I respond to Schiffer's argument by showing that there is at least one reductive account of the mental that he has neglected to consider?the (...)
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  58. Louise M. Antony (1991). The Causal Relevance of the Mental. Mind and Language 6 (4):295-327.
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  59. Louise M. Antony & Joseph Levine (1991). The Nomic and the Robust. In Barry M. Loewer & Georges Rey (eds.), Meaning in Mind: Fodor and His Critics. Blackwell.
     
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  60. Louise Antony (1990). Reivews. Mind 99 (396):637-642.
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  61. Louise M. Antony (1990). Semantic Anorexia: On the Notion of Content in Cognitive Science. In George S. Boolos (ed.), Meaning and Method. Cambridge University Press.
     
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  62. Louise M. Antony (1989). Anomalous Monism and the Problem of Explanatory Force. Philosophical Review 98 (April):153-87.
    Concern about two problems runs through the work of davidson: the problem of accounting for the "explanatory force" of rational explanations, and the problem posed for materialism by the apparent anomalousness of psychological events. davidson believes that his view of mental causation, imbedded in his theory of "anomalous monism," can provide satisfactory answers to both questions. however, it is argued in this paper that davidson's program contains a fundamental inconsistency; that his metaphysics, while grounding the doctrine of anomalous monism, makes (...)
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  63. Louise Antony & Joseph Levine (1988). On the Proper Treatment of the Connection Between Connectionism and Symbolism. Behavioral and Brain Sciences 11 (1):23.
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  64. Louise M. Antony (1987). Attributions of Intentional Action. Philosophical Studies 51 (3):311 - 323.
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  65. Louise M. Antony (1987). Can Verificationists Make Mistakes? American Philosophical Quarterly 24 (3):225 - 236.
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  66. Louise Antony (1979). Why We Excuse. Tulane Studies in Philosophy 28:63-70.
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  67. Louise Antony, Philosophers Without Gods: Secular Life in a Religious World.
    Introduction Atheism is a minority position in today’s world. At least in the parts of the globe accessible to pollsters, most people believe in God. The rate of theism has little to do with the level of scientific or technological development of the society in question. Consider, for example, the United States, where, despite the country’s constitutional commitment to the “separation of church and state,” most institutions of daily life are infused with theism.1 U.S. coins carry the proclamation “In (...)
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  68. Louise M. Antony, What Are You Thinking? Character and Content in the Language of Thought.
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