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  1.  71
    Lorraine Code (1991). What Can She Know?: Feminist Theory and the Construction of Knowledge. Cornell University Press.
    CHAPTER ONE Is the Sex of the Knower Epistemologically Significant? The Question A question that focuses on the knower, as the title of this chapter does, ...
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  2.  33
    Lorraine Code (2006). Ecological Thinking: The Politics of Epistemic Location. OUP Usa.
    How could ecological thinking animate an epistemology capable of addressing feminist, multicultural, and other post-colonial concerns? Starting from an epistemological approach implicit in Rachel Carson's scientific practice, Lorraine Code elaborates the creative, restructuring resources of ecology for a theory of knowledge. She critiques the instrumental rationality, abstract individualism, and exploitation of people and places that western epistemologies of mastery have legitimated, to propose a politics of epistemic location, sensitive to the interplay of particularity and diversity, and focused on responsible epistemic (...)
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  3.  36
    Lorraine Code (1987). Epistemic Responsibility. Published for Brown University Press by University Press of New England.
  4.  11
    Lorraine Code (1995). Rhetorical Spaces: Essays on Gendered Locations. Routledge.
    The essays in Rhetorical Spaces grow out of Lorraine Code's ongoing commitment to engaging philosophical issues as they figure in people's everyday lives. The arguements in this book are informed at once by the moral-political implications of how knowledge is produced and circulated and by issues of gendered subjectivity. In their critical dimension, these lucid essays engage with the incapacity of the philosophical mainstream's dominant epistemologies to offer regulative principles that guide people in the epistemic projects that figure centrally in (...)
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  5. Lorraine Code (1991). What Can She Know? Cornell University Press.
     
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  6.  11
    Lorraine Code (2016). The Myth of the Individual. American Journal of Bioethics 16 (2):59-60.
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  7.  64
    Lorraine Code (1996). What Is Natural About Epistemology Naturalized? American Philosophical Quarterly 33 (1):1 - 22.
    I evaluate post-Quinean naturalized epistemology as a resource for postcolonial and feminist epistemology. I argue that naturalistic inquiry into material conditions and institutions of knowledge production has most to offer epistemologists committed to maintaining continuity with the knowledge production of specifically located knowers. Yet naturalistic denigrations of folk epistemic practices and stereotyped, hence often oppressive, readings of human nature challenge the naturalness of the nature they claim to study. I outline an ecologically modelled epistemology that focuses on questions of epistemic (...)
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  8. Lorraine Code (2002). Narratives of Responsibility and Agency: Reading Margaret Walker's Moral Understandings. Hypatia 17 (1):156-173.
    Naturalized moral epistemology eschews practices of assuming to know a priori the nature of situations and experiences that require moral deliberation. Thus it promises to close a gap between formal ethical theories and circumstances where people need guidelines for action. Yet according experience so central a place in inquiry risks "naturalizing" it, treating it as incontestable, separating its moral and political dimensions. This essay discusses these issues with reference to Margaret Walker's Moral understandings.
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  9.  19
    Lorraine Code, Care, Concern, and Advocacy: Is There a Place for Epistemic Responsibility?
    Departing from an epistemological tradition for which knowledge properly achieved must be objective, especially in eschewing affect and/or special interests; and against a backdrop of my thinking about epistemic responsibility, I focus on two situations where care informs and enables good knowing. The implicit purpose of this reclamation of care as epistemically vital is to show emphatically that standard alignments of care with femininity—the female—are simply misguided. Proposing that the efficacy of epistemic practices is often enhanced when would-be knowers care (...)
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  10.  74
    Lorraine Code (1984). Toward a 'Responsibilist' Epistemology. Philosophy and Phenomenological Research 45 (1):29-50.
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  11.  29
    Lorraine Code (2008). Advocacy, Negotiation, and the Politics of Unknowing. Southern Journal of Philosophy 46 (S1):32-51.
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  12.  98
    Lorraine B. Code (1981). Is the Sex of the Knower Epistemologically Significant? Metaphilosophy 12 (3-4):267-276.
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  13. Lorraine Code (2000). The Perversion of Autonomy and the Subjection of Women: Discourses of Social Advocacy at Century's End. In Catriona Mackenzie & Natalie Stoljar (eds.), Relational Autonomy: Feminist Perspectives on Autonomy, Agency, and the Social Self. OUP Usa
  14. Lorraine Code (2006). Ecological Thinking: The Politics of Epistemic Location. Oxford University Press Usa.
    How could ecological thinking animate an epistemology capable of addressing feminist, multicultural, and other post-colonial concerns? Starting from an epistemological approach implicit in Rachel Carson's scientific practice, Lorraine Code elaborates the creative, restructuring resources of ecology for a theory of knowledge. She critiques the instrumental rationality, abstract individualism, and exploitation of people and places that western epistemologies of mastery have legitimated, to propose a politics of epistemic location, sensitive to the interplay of particularity and diversity, and focused on responsible epistemic (...)
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  15.  68
    Lorraine Code (2004). The Power Of Ignorance. Philosophical Papers 33 (3):291-308.
    Abstract Taking my point of entry from George Eliot's reference to ?the power of Ignorance?, I analyse some manifestations of that power as she portrays it in the life of a young woman of affluence, in her novel Daniel Deronda. Comparing and contrasting this kind of ignorance with James Mill's avowed ignorance of local tradition and custom in his History of British India, I consider how ignorance can foster immoral beliefs which, in turn, contribute to social-political arrangements of dominance and (...)
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  16.  34
    Lorraine Code (2014). Culpable Ignorance? Hypatia 29 (3):670-676.
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  17.  10
    Lorraine Code (ed.) (2003). Feminist Interpretations of Hans-Georg Gadamer. Pennsylvania State University Press.
    Fifteen essays examine the work of German philosopher Hans Georg Gadamer to provide feminist interpretations of his views on science, language, history, ...
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  18. Lorraine Code, Sheila Mullett & Christine Overall (eds.) (1988). Feminist Perspectives: Philosophical Essays on Method and Morals. University of Toronto Press.
  19.  67
    Lorraine Code (2011). A New Epistemology of Rape? Philosophical Papers 38 (3):327-345.
    In this essay I take issue with entrenched conceptions of individual autonomy for how they block understandings of the implications of rape in patriarchal cultures both 'at home' and in situations of armed conflict. I focus on human vulnerability as it manifests in sedimented assumptions about violence against women as endemic to male-female relations, thwarting possibilities of knowing the specific harms particular acts of rape enact well enough to render intelligible their far-reaching social-political-moral implications. Taking my point of departure from (...)
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  20.  9
    Lorraine Code (1987). Annette Baier, "Postures of the Mind: Essays on Mind and Morals". [REVIEW] Dialogue 26 (1):201.
  21.  37
    Lorraine Code (2006). Skepticism and the Lure of Ambiguity. Hypatia 21 (3):222-228.
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  22.  22
    Lorraine Code (1998). How to Think Globally: Stretching the Limits of Imagination. Hypatia 13 (2):73 - 85.
    Here I discuss some epistemological questions posed by projects of attempting to think globally, in light of the impossibility of affirming universal sameness. I illustrate one strategy for embarking on such a project, ecologically, in a reading of an essay by Chandra Talpade Mohanty. And I conclude by suggesting that the North/South border between Canada and the U.S.A. generates underacknowledged issues of cultural alterity.
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  23.  10
    Lorraine Code (1994). Responsibility and Rhetoric. Hypatia 9 (1):1 - 20.
    In this paper I offer a retrospective rereading of my work on epistemic responsibility in order to see why this inquiry has found only an uneasy location within the discourse of Anglo-American epistemology. I trace the history of the work's production, circulation and reception, and examine the feminist implications of the discussions it has occasioned.
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  24.  25
    Lorraine Code (2005). Ecological Naturalism: Epistemic Responsibility and the Politics of Knowledge. Dialogue and Universalism 15 (5-6):87-102.
    The thesis of this paper is, first, that ecological thinking—which takes its point of departure from specifically located, multifaceted analyses of knowledge production and circulation in diverse demographic and geographic locations—can generate more responsible knowings than the reductivism of the positivist post-Enlightenment legacy allows; and second, that ecological thinking can spark a revolution comparable to Kant’s Copernican revolution, which recentered western thought by moving “man” to the center of the philosophical-conceptual universe. Kantian philosophy was parochial in the conception of “man” (...)
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  25.  61
    Lorraine Code (2008). Review of Miranda Fricker, Epistemic Injustice: Power and the Ethics of Knowing. [REVIEW] Notre Dame Philosophical Reviews 2008 (3).
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  26.  7
    Lorraine Code (1991). Will the “Good Enough” Feminists Please Stand Up? Social Theory and Practice 17 (1):85-104.
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  27.  9
    Lorraine Code (2000). Statements of Fact: Whose? Where? When? Canadian Journal of Philosophy 30 (sup1):175-208.
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  28.  6
    Lorraine Code (2006). Representative Practices: Peirce, Pragmatism, and Feminist Epistemology. Transactions of the Charles S. Peirce Society 42 (1):154-158.
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  29.  3
    Lorraine Code (2008). Thinking About Ecological Thinking. Hypatia 23 (1):187-203.
  30.  17
    Lorraine Code (2005). Here and There: Reading Christopher Preston's Grounding Knowledge. Ethics, Place and Environment 8 (3):349 – 360.
    (2005). Here and There: Reading Christopher Preston's Grounding Knowledge . Ethics, Place & Environment: Vol. 8, Place-based and Environmental Education, pp. 349-360. doi: 10.1080/13668790500348364.
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  31.  27
    Lorraine Code (1989). The Theory of Epistemic Rationality. Review of Metaphysics 42 (4):829-831.
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  32.  39
    Lorraine Code (2008). Thinking About "Ecological Thinking". Hypatia 23 (1):187 - 203.
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  33. Lorraine Code (2007). Feminist Epistemologies and Women's Lives. In Linda Alcoff & Eva Feder Kittay (eds.), The Blackwell Guide to Feminist Philosophy. Blackwell Pub.
     
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  34. Lorraine Code (2010). Testimony, Advocacy, Ignorance: Thinking Ecologically About Social Knowledge. In Adrian Haddock, Alan Millar & Duncan Pritchard (eds.), Social Epistemology. OUP Oxford
     
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  35. Lorraine Code (1998). Lorraine Code. In Alcoff Linda (ed.), Epistemology: The Big Questions. Blackwell 124.
  36.  10
    Lorraine B. Code (1984). The Knowing Subject. Idealistic Studies 14 (2):109-126.
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  37. Lorraine Code (1987). Second Persons. Canadian Journal of Philosophy, Supplementary Volume 13:357.
     
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  38.  2
    Lorraine Code (1998). How To Think Globally: Stretching the Limits of Imagination. Hypatia 13 (2):73-85.
  39.  2
    Lorraine Code (2006). Skepticism and the Lure of Ambiguity. Hypatia 21 (3):222-228.
  40.  11
    Lorraine Code (2011). An Ecology of Epistemic Authority. Episteme 8 (1):24-37.
    I offer an examination of trust relations in scientific inquiry as they seem to contrast with a lack of trust in an example of knowledge imposed from above by an unaccountable institutional power structure. On this basis I argue for a re-reading of John Hardwig's account of the place of trust in knowledge, and suggest that it translates less well than social epistemologists and others have assumed into a model for democratic epistemic practice.
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  41.  19
    Lorraine Code (2000). Statements of Fact. Canadian Journal of Philosophy 30 (Supplement):175-208.
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  42.  11
    Lorraine Code (1983). Father and Son. The Monist 66 (2):268-282.
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  43. Lorraine Code (1994). Who Cares? The Poverty of Objectivism for a Moral Epistemology. In Allan Megill (ed.), Rethinking Objectivity. Duke University Press 179--195.
     
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  44.  33
    Lorraine Code (2008). Thinking About. Hypatia 23 (1).
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  45.  22
    Lorraine Code (2006). Review: Kory Spencer Sorrell. Representative Practices: Peirce, Pragmatism, and Feminist Epistemology. Fordham University Press, 2004. [REVIEW] Transactions of the Charles S. Peirce Society 42 (1):154-158.
  46.  8
    Lorraine Code (1983). Responsibility and the Epistemic Community: Woman's Place. Social Research 50.
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  47. Lorraine Code (1988). Alvin I. Goldman, Epistemology and Cognition Reviewed By. Philosophy in Review 8 (10):398-401.
     
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  48.  19
    Lorraine Code (1983). Rationality and Relativism Martin Hollis and Steven Lukes, Editors Cambridge, MA: MIT Press, 1982. Pp. Viii, 312. Dialogue 22 (4):714-717.
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  49. Christine Overall, Sheila Mullett & Lorraine Code (eds.) (1988). Feminist Perspectives: Philosophical Essays on Method and Morals. University of Toronto Press.
  50.  17
    Lorraine Code (2002). Narratives of Responsibility and Agency: Reading Margaret Walker's. Hypatia 17 (1).
    : Naturalized moral epistemology eschews practices of assuming to know a priori the nature of situations and experiences that require moral deliberation. Thus it promises to close a gap between formal ethical theories and circumstances where people need guidelines for action. Yet according experience so central a place in inquiry risks "naturalizing" it, treating it as incontestable, separating its moral and political dimensions. This essay discusses these issues with reference to Margaret Walker's Moral understandings.
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