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Georgia Warnke [41]Georgia Culliton Warnke [1]
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Profile: Georgia Warnke (University of California, Riverside)
  1. Georgia Warnke (2015). The Right to Choose: A Hermeneutic Inquiry. Journal of Social Philosophy 46 (2):161-177.
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  2. Georgia Warnke (2014). Experiencing Tradition Versus Belonging to It: Gadamer’s Dilemma. Review of Metaphysics 68 (2):347-369.
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  3. Georgia Warnke (2012). Solidarity and Tradition in Gadamer's Hermeneutics. History and Theory 51 (4):6-22.
    Commentators have compared Hans-Georg Gadamer’s focus on tradition in Truth and Method to his focus on solidarity in his later work in order to suggest that the latter signals a move away from ontological toward ethical and political concerns. This paper, however, is guided by Gadamer’s own view that his work, both early, late, and in Truth and Method, was always concerned with ethical and political issues. I therefore want to challenge the idea that his so-called politics of solidarity marks (...)
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  4. Georgia Warnke (2012). THE AFTER OF IDENTITY: RESPONSE TO ALCOFF, BARTHOLD, SHRAGE, AND ZACK. Review Journal of Political Philosophy 10:65-84.
  5. Georgia Warnke (2011). The Hermeneutic Circle Versus Dialogue. Review of Metaphysics 65 (1):91-112.
    At the start of his account of hermeneutic experience, Gadamer quotes Heidegger: “Our first, last and constant task is never to allow our fore-having, fore-sight and fore-conception to be presented to us by fancies and popular conceptions, but rather to make the scientific theme secure by working out these fore-structures in terms of the things themselves.” Heidegger’s “fore-structures” reflect our practical pre-understanding and ongoing engagement with our world or “the things themselves.” Yet, if so, how can we work these fore-structures (...)
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  6. Georgia Warnke (2010). Democracy and Interpretation. In Marianne Janack (ed.), Feminist Interpretations of Richard Rorty. Pennsylvania State University Press.
     
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  7. Georgia Warnke (2010). Debating Sex and Gender. Oup Usa.
    The fifth volume in the Fundamentals of Philosophy Series, Debating Sex and Gender by Georgia Warnke is a concise yet in-depth introduction to contemporary feminist thought on sex and gender.
     
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  8. Georgia Warnke (2010). Sex, Gender, and Hermeneutics. In Jeff Malpas & Santiago Zabala (eds.), Consequences of Hermeneutics: Fifty Years After Gadamer's Truth and Method. Northwestern University Press. 324.
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  9. Georgia Warnke (2009). After Identity: Rethinking Race, Sex, and Gender. Political Theory 37 (4):585-590.
     
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  10. Georgia Warnke (2009). Jan Morris Begins Her 1974 Memoir with the Words,“I Was Three or Perhaps Four When I Realized That I Had Been Born Into the Wrong Body and Should Really Be a Girl.”. In Laurie J. Shrage (ed.), You've Changed: Sex Reassignment and Personal Identity. Oup Usa. 28.
  11. Georgia Warnke, Intersections Between Analytic and Continental Feminism. Stanford Encyclopedia of Philosophy.
  12. Georgia Warnke (2007). Raymond Geuss, Outside Ethics:Outside Ethics. Ethics 117 (2):352-356.
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  13. Georgia Warnke (2005). Interpretive Democracy. Graduate Faculty Philosophy Journal 26 (1):47-64.
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  14. Georgia Warnke (2002). Paul Ricoeur, The Just, Translated by David Pallauer:The Just. Ethics 112 (2):406-408.
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  15. Georgia Warnke (2002). 4 Hermeneutics, Ethics, and Politics. In Robert J. Dostal (ed.), The Cambridge Companion to Gadamer. Cambridge University Press. 79.
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  16. Georgia Warnke (2001). Intersexuality and the Categories of Sex. Hypatia 16 (3):126-137.
    : Operations on intersexuals indicate that the sex of a person is based on more than biology. Expectations about proper gender activities furnish the frameworks through which certain features and combinations of features are understood to be fundamental to bodies and to comprise their sex. Yet, we can ask whether this interpretation is either coherent or consistent with our fuller conceptions of ourselves. Is there a point to interpreting a person as a sex?
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  17. John Carriero, Michael Ferejohn, Michael Jubien, Philip Kain, Kwong-Loi Shun, David W. Smith, Michael Tye, Julie Van Camp & Georgia Warnke (2000). Richard Arneson University of California, San Diego Alison Leigh Brown Northern Arizona University. Philosophical Studies 99 (1).
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  18. Georgia Warnke (2000). Feminism and Democratic Deliberation. Philosophy and Social Criticism 26 (3):61-74.
    rgen Habermas's response to struggles for recognition on the part of women and minority groups. Although this response expands the focus of liberal political theory from the achievement and constitutional protection of individual rights to the public deliberations and discussions of democratic citizens, the article argues that Habermas pays insufficient attention to the interpretive aspects of democratic deliberation. For Habermas the role of interpretation in feminist struggles for recognition is restricted to the clarification and self-clarification of needs. Where different groups (...)
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  19. Georgia Warnke (2000). Politics and Literary Criticism: A Hermeneutic View. Revue Internationale de Philosophie 54 (213):423-446.
     
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  20. Georgia Warnke (1999). Legitimate Differences Interpretation in the Abortion Controversy and Other Public Debates. Monograph Collection (Matt - Pseudo).
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  21. Georgia Warnke (1998). Affirmative Action, Neutrality, and Integration. Journal of Social Philosophy 29 (3):87-103.
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  22. Georgia Warnke (1997). Legitimate Prejudices. Laval Théologique et Philosophique 53 (1):89-102.
  23. Georgia Warnke (1996). Insight and Solidarity. International Studies in Philosophy 28 (4):142-143.
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  24. Georgia Warnke (1996). Introduction to Philosophical Hermeneutics. Philosophical Review 105 (3):408-410.
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  25. Georgia Warnke (1996). Legitimacy and Consensus: Comments on Part of the Work of Thomas McCarthy. Philosophy and Social Criticism 22 (2):67-81.
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  26. Georgia Warnke (1995). Hermeneutics Ancient and Modern. Metaphilosophy 26 (1‐2):161-165.
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  27. Georgia Warnke (1995). Gerald L. Bruns, "Hermeneutics Ancient and Modern". Metaphilosophy 26 (1):161.
     
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  28. Georgia Warnke (1994). Being and Idea. Review of Metaphysics 48 (2):389-390.
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  29. Georgia Warnke (1994). Hermeneutics, Tradition, and the Standpoint of Women. In Brice R. Wachterhauser (ed.), Hermeneutics and Truth. Northwestern University Press. 206--26.
     
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  30. Georgia Warnke (1993). Book Reviews. [REVIEW] Mind 102 (405):197-199.
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  31. Georgia Warnke (1993). Feminism and Hermeneutics. Hypatia 8 (1):81 - 98.
    Feminists often look to postmodern philosophy for a framework within which to treat difference. We might more productively look to a hermeneutic philosophy that emphasizes the interpretive dimensions of difference and allows us to acknowledge the partiality of our understanding. Hence, we might also recognize the importance of a hermeneutic conversation unconstrained by relations of power or ideology in which all nonexclusionary interpretive voices can be educated by one another.
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  32. Georgia Warnke (1993). Ocularcentrism and Social Criticism. In David Kleinberg-Levin (ed.), Modernity and the Hegemony of Vision. The University of California Press. 287--308.
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  33. Georgia Warnke & Jacques Colson (1993). Gadamer. Herméneutique, tradition et raison. Revue Philosophique de la France Et de l'Etranger 183 (2):489-489.
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  34. Georgia Warnke (1992/1993). Justice and Interpretation. Mit Press.
    The presumption behind this book is that recent developments in political philosophy can be productively assessed under the idea of a hermeneutic or ...
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  35. Georgia Warnke & David M. Rasmussen (1992). Reading Habermas. Philosophical Quarterly 42 (166):129.
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  36. Georgia Warnke (1989). Rawls, Habermas, and Real Talk-a Reply to Walzer. Philosophical Forum 21 (1-2):197-203.
     
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  37. Georgia Warnke (1989). Social Interpretation and Political-Theory, Walzer and His Critics. Philosophical Forum 21 (1-2):204-226.
     
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  38. Georgia Warnke (1988). Heidegger: Thought and Historicity. History of European Ideas 9 (5):616-617.
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  39. Georgia Warnke (1987). Gadamer: Hermeneutics, Tradition, and Reason. In Association with B. Blackwell.
    The essays address the following questions: How and under what conditions has our culture come to represent the individual? What characterizes individualistic ideology and the social, economic, and political systems within which it has emerged? What is the role of the individual within them? What have been the major challenges to individualism? What aspects of contemporary thought and research point to new ways of thinking about the individual?
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  40. Georgia Warnke (1987). Marxism and Expressivism: Comments on Benhabib's Critique, Norm and Utopia. Philosophy and Social Criticism 12 (4):374-386.
  41. Georgia Warnke (1985). Hermeneneutics and the Social Sciences: A Gadamerian Critique of Rorty. Inquiry 28 (1-4):339 – 357.
    Richard Rorty challenges the traditional use of hermeneutic understanding to defend the methodological autonomy of the social sciences, claiming that hermeneutics is part of both social and natural science and, moreover, that it exposes the limits of ?epistemologically centered philosophy?. Hermeneutics is interested in edification rather than truth, in finding new ways of speaking rather than adjudicating knowledge claims or securing the grounds of rational consensus. Although Rorty refers to Gadamer's ?philosophical hermeneutics? as support for this position, Gadamer's own analysis (...)
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