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Profile: Cristina Lafont (Northwestern University)
  1. Jane Mansbridge, James Bohman, Simone Chambers, David Estlund, Andreas Føllesdal, Archon Fung, Cristina Lafont, Bernard Manin & José Luis Martí (2010). The Place of Self-Interest and the Role of Power in Deliberative Democracy. Journal of Political Philosophy 18 (1):64-100.
  2. Cristina Lafont & Peter Morgan (1994). World Disclosure and Reference. Thesis Eleven 37 (1):46-63.
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  3.  46
    Cristina Lafont (2000). Heidegger, Language, and World-Disclosure. Cambridge University Press.
    This book is a major contribution to the understanding of Heidegger and a rare attempt to bridge the schism between traditions of analytic and Continental philosophy. Cristina Lafont applies the core methodology of analytic philosophy, language analysis, to Heidegger's work providing both a clearer exegesis and a powerful critique of his approach to the subject of language. In Part One, she explores the Heideggerean conception of language in depth. In Part Two, she draws on recent work from theorists of direct (...)
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  4. Hauke Brunkhorst, Regina Kreide & Cristina Lafont (eds.) (2009). Habermas-Handbuch. Metzler.
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  5. Cristina Lafont (1999). The Linguistic Turn in Hermeneutic Philosophy. Monograph Collection (Matt - Pseudo).
     
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  6.  70
    Cristina Lafont (2005). Was Heidegger an Externalist? Inquiry 48 (6):507 – 532.
    To address the question posed in the title, I focus on Heidegger's conception of linguistic communication developed in the sections on Rede and Gerede of Being and Time. On the basis of a detailed analysis of these sections I argue that Heidegger was a social externalist but semantic internalist. To make this claim, however, I first need to clarify some key points that have led critics to assume Heidegger's commitment to social externalism automatically commits him to semantic externalism regarding concept (...)
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  7.  49
    Cristina Lafont (2007). Religion in the Public Sphere: Remarks on Habermas's Conception of Public Deliberation in Postsecular Societies. Constellations 14 (2):239-259.
  8. Cristina Lafont (2003). Procedural Justice?: Implications of the Rawls-Habermas Debate for Discourse Ethics. Philosophy and Social Criticism 29 (2):163-181.
  9.  20
    Cristina Lafont (2015). Deliberation, Participation, and Democratic Legitimacy: Should Deliberative Mini‐Publics Shape Public Policy? Journal of Political Philosophy 23 (1):40-63.
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  10.  8
    Cristina Lafont (2002). Replies. Inquiry 45 (2):229 – 248.
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  11.  7
    Cristina Lafont (2015). Sovereignty and the International Protection of Human Rights. Journal of Political Philosophy 24 (2).
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  12.  54
    Cristina Lafont (2008). Meaning and Interpretation: Can Brandomian Scorekeepers Be Gadamerian Hermeneuts? Philosophy Compass 3 (1):17-29.
    In his book Tales of the Mighty Dead Brandom engages Gadamer’s hermeneutic conception of interpretation in order to show that his inferentialist approach to understanding conceptual content can explain and underwrite the main theses of Gadamer’s hermeneutics which he calls “the gadamerian hermeneutic platitudes”. In order to assess whether this claim is sound, I analyze the three types of philosophical interpretations that Brandom discusses: de re, de dicto and de traditione, and argue that they commit him to an “ecumenical historicism” (...)
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  13. Cristina Lafont (2002). Is Objectivity Perspectival? Reflexions on Brandom's and Habermas's Pragmatist Conceptions of Objectivity. In Mitchell Aboulafia, Myra Orbach Bookman & Cathy Kemp (eds.), Habermas and Pragmatism. Routledge 185--209.
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  14. Cristina Lafont (2005). Review Essay: Communicative Action and Rational Choice. Philosophy and Social Criticism 31 (2):253-263.
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  15.  24
    Cristina Lafont (2010). Can Democracy Go Global? Ethics and Global Politics 3 (1):13-19.
    In his Democracy across borders, Bohman articulates an ambitious political proposal for a future international order. Perhaps its most salient feature is the promise of global democracy without a world government. Global democracy is usually associated with the ideal of a world community unified under a set of global democratic institutions. Fear of the totalitarian consequences that such a concentration of power would generate often leads even the staunchest cosmopolitans to limit their democratic aspirations to the national level and merely (...)
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  16. Cristina Lafont (2007). Heidegger and the Synthetic a-Priori. In Steven Galt Crowell & Jeff Malpas (eds.), Transcendental Heidegger. Stanford University Press 104--118.
  17.  2
    Cristina Lafont (2010). Responsabilidad, inclusión y gobernanza global: Una crítica de la concepción estatista de los derechos humanos. Isegoría 43:407-434.
    En este ensayo analizo algunas dificultades conceptuales asociadas a la exigencia de que las instituciones globales adquieran un grado mayor de legitimidad democrática. En ausencia de un Estado mundial, puede parecer inconsistente exigir que las instituciones globales sean responsables ante todos los que han de acatar sus decisiones y al mismo tiempo insistir en que los miembros de dichas instituciones, en tanto que representantes de sus respectivos Estados, mantengan las responsabilidades especiales que tienen con los ciudadanos de sus propios países. (...)
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  18.  80
    Cristina Lafont, Philosophy & Social Criticism.
    This book offers an excellent analysis of Habermas’s theory of communicative action. It has two distinct but complementary focuses. In the first part, the conception of communicative rationality at the basis of Habermas’s theory of action is confronted with the conception of instrumental rationality that is predominant in the social sciences: rational choice theory. The main focus of this analysis is to evaluate the plausibility of one central claim of Habermas’s theory, namely, that communicative rationality is irreducible to instrumental rationality (...)
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  19.  14
    Jorge F. Calderón Gamboa, Emilio García Méndez, Cristina Lafont, Alejandra Núñez Luna & María Laura Manrique Pérez (2009). El castigo corporal como método de disciplina contra niños, niñas y adolescentes frente a la Corte Interamericana de Derecho Humanos: Un desafío internacional. Isonomía. Revista de Teoría y Filosofía Del Derecho 31:73-96.
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  20.  70
    Cristina Lafont (2005). Heidegger on Meaning and Reference. Philosophy and Social Criticism 31 (1):9-20.
    This paper is an attempt to criticize the reification of language present in Heidegger’s writings after the Kehre . The steps of the argument are as follows. First, it is argued that the specific features of Heidegger’s conception of language after the Kehre can be traced back to Heidegger’s conception of the ontological difference in Being and Time . The common element in both conceptions is the assumption that meaning determines reference (i.e. that the way entities are understood determines which (...)
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  21. Cristina Lafont (1994). La razón como lenguaje. Una revisión del "giro lingüístico" en la filosofía del lenguaje alemana. Crítica: Revista Hispanoamericana de Filosofía 26 (76):237-248.
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  22.  32
    Cristina Lafont (2002). Précis of Heidegger, Language, and World-Disclosure. Inquiry 45 (2):185 – 189.
  23.  36
    Cristina Lafont (2010). Accountability and Global Governance: Challenging the State-Centric Conception of Human Rights. Ethics and Global Politics 3 (3):193-215.
    In this essay I analyze some conceptual difficulties associated with the demand that global institutions be made more democratically accountable. In the absence of a world state, it may seem inconsistent to insist that global institutions be accountable to all those subject to their decisions while also insisting that the members of these institutions, as representatives of states, simultaneously remain accountable to the citizens of their own countries for the special responsibilities they have towards them. This difficulty seems insurmountable in (...)
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  24.  21
    Cristina Lafont (2012). Agreement and Consent in Kant and Habermas: Can Kantian Constructivism Be Fruitful for Democratic Theory?1. Philosophical Forum 43 (3):277-295.
  25. Cristina Lafont (1994). Sprache Und Welterschliessung Zur Linguistischen Wende der Hermeneutik Heideggers.
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  26.  5
    Cristina Lafont (1993). El papel del lenguaje en Ser y Tiempo. Isegoría 7:183-196.
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  27.  26
    Cristina Lafont (2008). Alternative Visions of a New Global Order: What Should Cosmopolitans Hope For? Ethics and Global Politics 1.
    In this essay, I analyze the cosmopolitan project for a new international order that Habermas has articulated in recent publications. I argue that his presentation of the project oscillates between two models. The first is a very ambitious model for a future international order geared to fulfill the peace and human rights goals of the UN Charter. The second is a minimalist model, in which the obligation to protect human rights by the international community is circumscribed to the negative duty (...)
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  28.  4
    Cristina Lafont (2015). Human Rights, Sovereignty and the Responsibility to Protect. Constellations 22 (1):68-78.
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  29.  14
    Cristina Lafont (1994). Referencia Y Verdad. Theoria 9 (2):39-60.
    The main thesis of this article consists in that the two concepts “reference” and “truth” have an ultimate realist sense of which all epistemologizing conceptions -like relativism and incommensurabilist theses- necessarily have to come short. The arguments for this thesis are embedded in a revision of the ‘direct’-reference-position as well as of recent arguments against epistemic notions of truth, to show in the next,evaluating step how it is exactly the realist kernel of both concepts that makes arguments as to the (...)
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  30.  8
    Cristina Lafont (2010). Gadamer Y Brandom: Sobre la interpretación. Signos Filosóficos 12 (23):99-118.
    En su libro Tales of the Mighty Dead, Brandom analiza la concepción hermenéutica de la interpretación de Gadamer para mostrar que su enfoque inferencialista del significado explica y suscribe las tesis centrales de la hermenéutica de Gadamer que él denomina los tópicos hermenéuticos gadamerianos. En..
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  31.  16
    Cristina Lafont (1995). Dilemas En Torno a la Verdad. Theoria 10 (2):109-124.
    This article argues for an intermediate standpoint concerning the theory of truth which finds an equilibrium between realist an epistemic conceptions of truth. At the same time it is accepted that truth is a notion with an ultimate realist sense, but it is made clear that this intuitive sense does only have a non-trivial (i.e. non-“disquotational”), reading if the function of “truth” is seen from within the epistemic framework of our practices of belief-formation (i.e. of confirmation and revision). Following the (...)
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  32.  2
    Cristina Lafont (2015). Democracy Disfigured. Opinion, Truth, and the People. By Nadia Urbinati. Constellations 22 (2):326-328.
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  33.  17
    Cristina LaFont (2005). Universalization or Threat Advantage?: The Difficult Dialogue Between Discourse Ethics and the Theory of Rational Choice. Dialogue 44 (2):373-382.
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  34.  14
    Cristina Lafont (1993). Die Rolle der Sprache in "Sein und Zeit". Zeitschrift für Philosophische Forschung 47 (1):41 - 59.
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  35.  10
    Cristina Lafont (2002). King, Magda. A Guide to Heidegger's Being and Time. Review of Metaphysics 56 (1):181-183.
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  36.  6
    Cristina Lafont (2008). Critical Theory. Philosophy Today 52 (Supplement):104-113.
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  37.  8
    Cristina Lafont (1995). Truth, Knowledge, and Reality. Graduate Faculty Philosophy Journal 18 (2):109-126.
    The main argument of this article is that the concept of truth is as much internally linked to the concept of knowledge as to the concept of reality. As a consequence it is affirmed that all attempts to explain its structure which are either exclusively biased in an epistemic point of view or in a purely realist metaphysics are bound to fail. Instead this article proposes the adoption of a pragmatic standpoint which would permit to reconstruct the fallibilistic role displayed (...)
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  38.  4
    Cristina Lafont (2013). May, Larry.Global Justice and Due Process.Cambridge: Cambridge University Press, 2011. Pp. Ix+250. $102.00. [REVIEW] Ethics 123 (2):386-391.
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  39.  4
    Cristina Lafont (2008). World-Disclosure and Critique: Did Habermas Succeed in Thinking with Heidegger and Against Heidegger? Telos: Critical Theory of the Contemporary 2008 (145):161-176.
    Any attempt to elucidate the interconnections between phenomenology and critical theory must at some point confront the question of what role Heidegger's philosophy plays in that equation. The historical or biographical side of the question is interesting in its own right and can be philosophically illuminating.1 My focus here, however, will be systematic. In particular, I would like to analyze the similarities and differences between Heidegger's hermeneutic transformation of phenomenology in Being and Time and Habermas's transformation of critical theory in (...)
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  40. Cristina Lafont (1994). Spannungen im Wahrheitsbegriff. Deutsche Zeitschrift für Philosophie 42 (6):1007-1024.
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  41. Cristina Lafont (1993). Welterschließung und Referenz. Deutsche Zeitschrift für Philosophie 41 (3):491-508.
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  42. Cristina Lafont (2007). Democracia y deliberación pública. In Rodolfo Arango Rivadeneira (ed.), Filosofía de la Democracia: Fundamentos Conceptuales. Ediciones Uniandes, Ceso 125--146.
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  43.  2
    Cristina Lafont (forthcoming). Justicia global en una sociedad mundial pluralista. Estudios de Filosofía.
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  44.  1
    Cristina Lafont (2011). Pluralism and Global Justice. Enrahonar: Quaderns de Filosofía 46:11-37.
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  45. Cristina Lafont (2012). Correctness and Legitimacy in the Discourse Theory of Law. In Matthias Klatt (ed.), Institutionalized Reason: The Jurisprudence of Robert Alexy. Oxford University Press
     
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  46. Cristina Lafont (2006). El giro lingüístico hoy [The Linguistic Turn Today ]. Dianoia 51 (56):19-31.
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  47. Cristina Lafont (2008). Phenomenology and Critical Theory: The Twenty-Fifth Annual Symposium of the Simon Silverman Phenomenology Center: Lectures. Simon Silverman Phenomenology Center, Duquesne University.
     
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  48. Cristina Lafont (2002). Rational Acceptability and Truth. In David M. Rasmussen & James Swindal (eds.), Jürgen Habermas. Sage Publications 4--303.
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  49. Cristina Lafont (2002). Realismo y Constructivismo En la Teoría Moral Kantiana: El Ejemplo de la Ética Del Discurso. Isegoría 27:115-129.
    En este artículo se argumenta contra la interpretación metaética del kantianismo moral como una forma de constructivismo o antirealismo moral. Dado que los kantianos no comparten el expresivismo característico del antirealismo moral estándar, el constructivismo kantiano parece llevar a una posición inherentemente inestable que sólo puede desarrollarse o bien en un realismo consistente con el cognitivismo moral kantiano o en un decidido antirealismo moral. Tomando la ética del discurso de Habermas como ejemplo, aquí se contrasta una interpretación realista con una (...)
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  50. Cristina Lafont (1997). Universalismo y pluralismo en la ética del discurso. Isegoría 17:37-58.
    En este artículo se intenta mostrar cómo es posible defender un punto de vista universalista y cognítivista en cuestiones morales sin tener que negar el pluralismo ético que caracteriza a las sociedades modernas. Para ello se analiza una dificultad que ha sido planteada recientemente a la ética del discurso de Habermas en relación con la posibilidad de compaginar ambas cosas. Si defender un universalismo moral implica defender lo que Habermas denomina "la premisa de una respuesta correcta» en relación con las (...)
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