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Profile: Alan Code (Stanford University)
  1. Lisp Source Code, The Limits of Mathematics.
    In a remarkable development, I have constructed a new definition for a self-delimiting universal Turing machine (UTM) that is easy to program and runs very quickly. This provides a new foundation for algorithmic information theory (AIT), which is the theory of the size in bits of programs for selfdelimiting UTM's. Previously, AIT had an abstract mathematical quality. Now it is possible to write down executable programs that embody the constructions in the proofs of theorems. So AIT goes from dealing with (...)
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  2. Alan Code (forthcoming). No Universal is a Substance. Paideia.
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  3. Lorraine B. Code (forthcoming). Responsibility and the Epistemic Community: Woman's Place. Social Research.
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  4. Lorraine Code (2013). Culpable Ignorance? Hypatia 29 (2).
  5. Murray Code (2013). Was Samuel Butler Mainly Right About Evolution? Cosmos and History: The Journal of Natural and Social Philosophy 9 (1):73-100.
    Samuel Butler, a contemporary critic of Charles Darwin, proffered an alternative, vitalistic account of evolution. At the same time, he put into question all modern naturalistic treatments of this fundamental idea which presuppose that evolution is mainly a scientific problem. On the contrary, Butler in effect insists, this extremely vague idea calls for not an `explanation' but rather a fairly comprehensive, plausible story that helps elucidate an inherently complex idea. Butler can thus be read as outlining an anthropomorphic metaphorics that (...)
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  6. Murray Code (2012). Vital Concerns and Vital Illusions. Cosmos and History: The Journal of Natural and Social Philosophy 8 (1):18-46.
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  7. 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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  8. 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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  9. Lorraine Code (2011). Self, Subjectivity, and the Instituted Social Imaginary. In Shaun Gallagher (ed.), The Oxford Handbook of the Self. Oup Oxford.
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  10. 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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  11. Lorraine Code (2008). Advocacy, Negotiation, and the Politics of Unknowing. Southern Journal of Philosophy 46 (S1):32-51.
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  12. 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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  13. Lorraine Code (2008). Thinking About. Hypatia 23 (1).
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  14. Lorraine Code (2008). Thinking About "Ecological Thinking". Hypatia 23 (1):187 - 203.
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  15. Lorraine Code, Struan Jacobs, Deepanwita Dasgupta, Charles R. Twardy & Rafaela Hillerbrand (2008). Book Reviews. [REVIEW] International Studies in the Philosophy of Science 22 (1):97 – 114.
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  16. Murray Code (2008). Life, Thought, and Morality: Or, Does Matter Really Matter? Cosmos and History: The Journal of Natural and Social Philosophy 4 (1-2):401-425.
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  17. 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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  18. Murray Code (2007). On Letting the Dialectic Go. Cosmos and History: The Journal of Natural and Social Philosophy 3 (1):198-214.
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  19. Murray Code (2007). Process, Reality, and the Power of Symbols: Thinking with Whitehead. Palgrave Macmillan.
    Following A.N. Whitehead, this book takes up the principal challenge facing a natural philosopher who wishes to engage with Nature while rescuing both Life and Thought from materialistic approaches which rob them of their 'quicknesses'. Selecting certain insights and intuitions from the writings of Peirce, Coleridge, Deleuze and Nietzsche, the author proffers a remedy for the pervasive nihilism of 'the moderns' which illustrates Deleuze's suggestion that philosophy should be imaged as a dynamic collage that is forever in the making.
     
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  20. 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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  21. 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.
  22. Lorraine Code (2006). Representative Practices: Peirce, Pragmatism, and Feminist Epistemology (Review). Transactions of the Charles S. Peirce Society 42 (1):154-158.
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  23. Lorraine Code (2006). Skepticism and the Lure of Ambiguity. Hypatia 21 (3):222-228.
  24. Murray Code (2006). Bodies, Minds, and Souls. Process Studies 35 (2):230-269.
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  25. Chris Code (2005). First in, Last Out?: The Evolution of Aphasic Lexical Speech Automatisms to Agrammatism and the Evolution of Human Communication. Interaction Studies 6 (2):311-334.
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  26. 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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  27. 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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  28. Lorraine Code (2005). Women Philosophers: Genre and the Boundaries of Philosophy (Review). Journal of the History of Philosophy 43 (2):215-216.
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  29. Moral Code (2005). Perestroika in Christendom. In Nicholas Capaldi (ed.), Business and Religion: A Clash of Civilizations? M & M Scrivener Press. 144.
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  30. Murray Code (2005). On Mathematical Naturalism and the Powers of Symbolisms. Cosmos and History: The Journal of Natural and Social Philosophy 1 (1):35-53.
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  31. Alan Code (2004). Gc I 5. In Frans de Haas & Jaap Mansfeld (eds.), Aristotle's on Generation and Corruption I Book 1: Symposium Aristotelicum. Clarendon Press.
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  32. 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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  33. Chris Code (2003). Vocalisation and the Development of Hand Preference. Behavioral and Brain Sciences 26 (2):215-216.
    What do the relationships observed in the occurrence of various limb, facial, and speech apraxias following left hemisphere damage mean for Corballis's theory? What does the right hemisphere's role in nonpropositional and automatic speech production tell us about the coevolution of right hand preference and speech; how could the possibility that the right hemisphere may be “dominant” for some aspects of speech be accommodated by his theory?
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  34. 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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  35. Lorraine Code (2003). Introduction: Why Feminists Do Not Read Gadamer. In , Feminist Interpretations of Hans-Georg Gadamer. Pennsylvania State University Press. 1--36.
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  36. 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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  37. 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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  38. Murray Code (2002). On Whitehead's Almost Comprehensive Naturalism. Process Studies 31 (1):3-31.
  39. Nicholas Rescher, Richard Shusterman, Linda Martín Alcoff, Lorraine Code, Sandra Harding, Bat-Ami Bar On, John Lachs, John J. Stuhr, Douglas Kellner, Thomas E. Wartenberg, Paul C. Taylor, Nancey Murphy, Charles W. Mills, Nancy Tuana & Joseph Margolis (2002). The Philosophical I: Personal Reflections on Life in Philosophy. Rowman & Littlefield Publishers.
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  40. Post Code (2001). Expiry Date/Signature: Name. The Philosophers' Magazine 13:10.
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  41. Patrick Baert, Brian Baigrie, Stanley Barrett, Pascal Boyer, Michael Chiarello, R. H. Coase, Lorraine Code, Wes Cooper, Timothy M. Costelloe & Robert D’Amico (2000). Refereeing in 1997. Philosophy of the Social Sciences 30 (3):480.
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  42. Lorraine Code (ed.) (2000). Encyclopedia of Feminist Theories. Routledge.
    The path-breaking Encyclopedia of Feminist Theories is an accessible, multidisciplinary insight into the complex field of feminist thought. The Encyclopedia contains over 500 authoritative entries commissioned from an international team of contributors and includes clear, concise and provocative explanations of key themes and ideas. Each entry contains cross references and a bibliographic guide to further reading; over 50 biographical entries provide readers with a sense of how the theories they encounter have developed out of the lives and situations of their (...)
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  43. Lorraine Code (2000). Patriarchy. In , Encyclopedia of Feminist Theories. Routledge. 378--379.
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  44. Lorraine Code (2000). Statements of Fact. Canadian Journal of Philosophy 30 (Supplement):175-208.
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  45. Lorraine Code (2000). Statements of Fact: Whose? Where? When? Canadian Journal of Philosophy 30 (sup1):175-208.
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  46. 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.
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  47. Murry Code (2000). Forms of Concrescence. Process Studies 29 (1):175-177.
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  48. Alan Code (1999). Metaphysics and Logic. In Lloyd P. Gerson (ed.), Aristotle: Critical Assessments. Routledge. 167--85.
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  49. Alan Code (1999). Monty Furth's Aristotle: 10 Years Later. Philosophical Studies 94 (1-2):69-80.
  50. Chris Code (1999). Re-Assembling the Brain: Are Cell Assemblies the Brain's Language for Recovery of Function? Behavioral and Brain Sciences 22 (2):284-284.
    Holistically ignited Hebbian models are fundamentally different from the serially organized connectionist implementations of language. This may be important for the recovery of language after injury, because connectionist models have provided useful insights into recovery of some cognitive functions. I ask whether cell assembly modelling can make an important contribution and whether the apparent incompatibility with successful connectionist modelling is a problem.
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