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Amia Srinivasan
Oxford University
  1. No Platforming.Robert Mark Simpson & Amia Srinivasan - 2018 - In Jennifer Lackey (ed.), Academic Freedom. Oxford, UK: pp. 186-209.
    This paper explains how the practice of ‘no platforming’ can be reconciled with a liberal politics. While opponents say that no platforming flouts ideals of open public discourse, and defenders see it as a justifiable harm-prevention measure, both sides mistakenly treat the debate like a run-of-the-mill free speech conflict, rather than an issue of academic freedom specifically. Content-based restrictions on speech in universities are ubiquitous. And this is no affront to a liberal conception of academic freedom, whose purpose isn’t just (...)
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  2. Radical Externalism.Amia Srinivasan - manuscript
  3. Normativity Without Cartesian Privilege.Amia Srinivasan - 2015 - Philosophical Issues 25 (1):273-299.
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  4. The Aptness of Anger.Amia Srinivasan - 2018 - Journal of Political Philosophy 26 (2):123-144.
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  5. Are We Luminous?Amia Srinivasan - 2015 - Philosophy and Phenomenological Research 90 (2):294-319.
    Since its appearance over a decade ago, Timothy Williamson's anti-luminosity argument has come under sustained attack. Defenders of the luminous overwhelmingly object to the argument's use of a certain margin-for-error premise. Williamson himself claims that the premise follows easily from a safety condition on knowledge together with his description of the thought experiment. But luminists argue that this is not so: the margin-for-error premise either requires an implausible interpretation of the safety requirement on knowledge, or it requires other equally implausible (...)
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  6. VII — Genealogy, Epistemology and Worldmaking.Amia Srinivasan - 2019 - Proceedings of the Aristotelian Society 119 (2):127-156.
    We suffer from genealogical anxiety when we worry that the contingent origins of our representations, once revealed, will somehow undermine or cast doubt on those representations. Is such anxiety ever rational? Many have apparently thought so, from pre-Socratic critics of Greek theology to contemporary evolutionary debunkers of morality. One strategy for vindicating critical genealogies is to see them as undermining the epistemic standing of our representations—the justification of our beliefs, the aptness of our concepts, and so on. I argue that (...)
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    The Archimedean Urge.Amia Srinivasan - 2015 - Philosophical Perspectives 29 (1):325-362.
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    Philosophy and Ideology.Amia Srinivasan - 2016 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 31 (3):371-380.
    What is it for an analytic philosopher to do ideology critique? Just how useful are the proprietary tools of analytic philosophy when it comes to thinking about ideology, and in what sense ‘useful’, and to whom? And to what end might analytic philosophers pursue ideology critique? Here I attempt to say something about these questions by commenting on a recent contribution to analytic ideology critique, Jason Stanley’s How Propaganda Works.¿Qué significa para un filósofo analítico hacer crítica de la ideología? ¿En (...)
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    How to Do Things with Philosophy.Amia Srinivasan - 2018 - European Journal of Philosophy 26 (4):1410-1416.
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  10. The Ineffable and the Ethical.Amia Srinivasan - 2018 - Philosophy and Phenomenological Research 96 (1):215-223.
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  11. Feminism and Metaethics.Amia Srinivasan - 2017 - In Tristram McPherson & David Plunkett (eds.), The Routledge Handbook of Metaethics. Routledge. pp. 595-608.
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  12. Sex as a Pedagogical Failure.Amia Srinivasan - 2020 - Yale Law Journal 129 (4).
    In the early 1980s, U.S. universities began regulating sexual relationships between professors and students. Such regulations are routinely justified by a rationale drawn from sexual-harassment law in the employment context: the power differential between professor and student precludes the possibility of genuine consent on the student’s part. This rationale is problematic, as feminists in the 1980s first observed, for its protectionist and infantilizing attitude toward (generally) women students. But it is also problematic in that it fails to register what is (...)
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