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Cristina Lafont
Northwestern University
  1.  14
    Democracy Without Shortcuts. A Participatory Conception of Deliberative Democracy.Cristina Lafont - 2020 - Oxford: Oxford University Press.
    This book articulates a participatory conception of deliberative democracy that takes the democratic ideal of self-government seriously. It aims to improve citizens' democratic control and vindicate the value of citizens' participation against conceptions that threaten to undermine it. The book critically analyzes deep pluralist, epistocratic, and lottocratic conceptions of democracy. Their defenders propose various institutional ''shortcuts'' to help solve problems of democratic governance such as overcoming disagreements, citizens' political ignorance, or poor-quality deliberation. However, all these shortcut proposals require citizens to (...)
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  2. The Place of Self-Interest and the Role of Power in Deliberative Democracy.Jane Mansbridge, James Bohman, Simone Chambers, David Estlund, Andreas Føllesdal, Archon Fung, Cristina Lafont, Bernard Manin & José Luis Martí - 2010 - Journal of Political Philosophy 18 (1):64-100.
  3.  70
    Deliberation, Participation, and Democratic Legitimacy: Should Deliberative Mini‐Publics Shape Public Policy?Cristina Lafont - 2015 - Journal of Political Philosophy 23 (1):40-63.
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  4.  79
    Religion in the Public Sphere: Remarks on Habermas's Conception of Public Deliberation in Postsecular Societies.Cristina Lafont - 2007 - Constellations 14 (2):239-259.
  5. The Linguistic Turn in Hermeneutic Philosophy.Cristina Lafont - 1999
  6.  42
    Religion and the Public Sphere: What Are the Deliberative Obligations of Democratic Citizenship?Cristina Lafont - 2009 - Philosophy and Social Criticism 35 (1-2):127-150.
    In this article I analyze Rawls' and Habermas' accounts of the role of religion in political deliberations in the public sphere. After pointing at some difficulties involved in the unequal distribution of deliberative rights and duties among religious and secular citizens that follow from their proposals, I argue for a way to structure political deliberation in the public sphere that imposes the same deliberative obligations on all democratic citizens, whether religious or secular. These obligations derive from the ideal of mutual (...)
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  7.  87
    Heidegger, Language, and World-Disclosure.Cristina Lafont - 2000 - 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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  8. Can Democracy Be Deliberative and Participatory? The Democratic Case for Political Uses of Mini-Publics.Cristina Lafont - 2017 - Daedalus:85-105.
    This essay focuses on recent proposals to confer decisional status upon deliberative minipublics such as citizen juries, Deliberative Polls, citizen’s assemblies, and so forth. Against such proposals, I argue that inserting deliberative minipublics into political decision-making processes would diminish the democratic legitimacy of the political system as a whole. This negative conclusion invites a question: which political uses of minipublics would yield genuinely democratic improvements? Drawing from a participatory conception of deliberative democracy, I propose several uses of minipublics that could (...)
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  9.  38
    Sovereignty and the International Protection of Human Rights.Cristina Lafont - 2016 - Journal of Political Philosophy 24 (4):427-445.
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  10.  16
    Democracy Without Shortcuts.Cristina Lafont - 2019 - Constellations 26 (3):355-360.
  11. Moral Objectivity and Reasonable Agreement: Can Realism Be Reconciled with Kantian Constructivism?Cristina Lafont - 2004 - Ratio Juris 17 (1):27-51.
    In this paper I analyze the tension between realism and antirealism at the basis of Kantian constructivism. This tension generates a conflictive account of the source of the validity of social norms. On the one hand, the claim to moral objectivity characteristic of Kantian moral theories makes the validity of norms depend on realist assumptions concerning the existence of shared fundamental interests among all rational human beings. I illustrate this claim through a comparison of the approaches of Rawls, Habermas and (...)
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  12.  22
    Human Rights, Sovereignty and the Responsibility to Protect.Cristina Lafont - 2015 - Constellations 22 (1):68-78.
  13. Was Heidegger an Externalist?Cristina Lafont - 2005 - Inquiry: An Interdisciplinary Journal of Philosophy 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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  14.  7
    Alternative Visions of a New Global Order.Cristina Lafont - 2018 - Philosophical Inquiry 42 (1-2):92-114.
    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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  15. Heidegger and the Synthetic a-Priori.Cristina Lafont - 2007 - In Steven Galt Crowell & Jeff Malpas (eds.), Transcendental Heidegger. Stanford University Press. pp. 104--118.
  16.  12
    Heidegger, Language, and World-Disclosure.Cristina Lafont - 2003 - Philosophy and Phenomenological Research 66 (2):489-491.
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  17. Procedural Justice?: Implications of the Rawls-Habermas Debate for Discourse Ethics.Cristina Lafont - 2003 - Philosophy and Social Criticism 29 (2):163-181.
    In this paper I focus on the discussion between Rawls and Habermas on procedural justice. I use Rawls’s distinction between pure, perfect, and imperfect procedural justice to distinguish three possible readings of discourse ethics. Then I argue, against Habermas’s own recent claims, that only an interpretation of discourse ethics as imperfect procedural justice can make compatible its professed cognitivism with its proceduralism. Thus discourse ethics cannot be understood as a purely procedural account of the notion of justice. Finally I draw (...)
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  18.  9
    Should We Take the “Human” Out of Human Rights? Human Dignity in a Corporate World.Cristina Lafont - 2016 - Ethics and International Affairs 30 (2):233-252.
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  19.  23
    Replies.Cristina Lafont - 2002 - Inquiry: An Interdisciplinary Journal of Philosophy 45 (2):229 – 248.
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  20.  62
    Accountability and Global Governance: Challenging the State-Centric Conception of Human Rights.Cristina Lafont - 2010 - 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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  21.  39
    Alternative Visions of a New Global Order: What Should Cosmopolitans Hope For?Cristina Lafont - 2008 - Ethics and Global Politics 1 (1-2).
    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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  22. Global Governance and Human Rights.Cristina Lafont - 2012 - Amsterdam: van Gorcum.
  23.  75
    Meaning and Interpretation: Can Brandomian Scorekeepers Be Gadamerian Hermeneuts?Cristina Lafont - 2008 - 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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  24.  19
    Human Rights and the Legitimacy of Global Governance Institutions.Cristina Lafont - 2013 - Revista Latinoamericana de Filosofía Política 2 (1).
    In a recent article Allan Buchanan and Robert Keohane defend the view that one of the necessary conditions for the legitimacy of global governance institutions such as the WTO and the IMF is that they respect basic human rights. I certainly agree that setting the minimal threshold of moral acceptability any lower would be entirely unreasonable. But, unfortunately, the view that global governance institutions have human rights obligations is far from uncontroversial. These institutions themselves go to great lengths to deny (...)
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  25.  46
    Can Democracy Go Global?Cristina Lafont - 2010 - 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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  26.  18
    Justicia global en una sociedad mundial pluralista.Cristina Lafont - 2008 - Estudios de Filosofía (Universidad de Antioquia).
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  27.  45
    Pre´Cis of Heidegger, Language, and World-Disclosure.Cristina Lafont - 2002 - Inquiry: An Interdisciplinary Journal of Philosophy 45 (2):185 – 189.
  28. Is Objectivity Perspectival? Reflexions on Brandom's and Habermas's Pragmatist Conceptions of Objectivity.Cristina Lafont - 2002 - In Mitchell Aboulafia, Myra Orbach Bookman & Cathy Kemp (eds.), Habermas and Pragmatism. Routledge. pp. 185--209.
  29.  24
    Responsabilidad, inclusión y gobernanza global: Una crítica de la concepción estatista de los derechos humanos.Cristina Lafont - 2010 - 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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  30.  99
    Heidegger on Meaning and Reference.Cristina Lafont - 2005 - 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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  31. Democracia y deliberación pública.Cristina Lafont - 2007 - In Rodolfo Arango Rivadeneira (ed.), Filosofía de la Democracia: Fundamentos Conceptuales. Ediciones Uniandes, Ceso. pp. 125--146.
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  32.  7
    Verdad y apertura de mundo. El problema de los juicios sintéticos a priori tras el giro lingüístico.Cristina Lafont - 2003 - Azafea: Revista de Filosofia 5 (1).
    Este artículo analiza el impacto del giro lingüístico en la transformación de la concepción kantiana de los juicios sintéticos a priori. Se centra para ello en dos concepciones contemporáneas de los mismos, a saber, el a priori hermenéutico de Heidegger y el a priori contextual de Putnam, y saca a relucir expresamente tanto sus rasgos similares como sus importantes diferencias: mientras que la concepción heideggeriana mantiene el idealismo transcendental de Kant a través de la suposición hermenéutica de que el significado (...)
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  33.  9
    Realismus und Konstruktivismus in der kantianischen Moralphilosophie - das Beispiel der Diskursethik Habermas und Kant.Cristina Lafont & Reinhard Brandt - 2002 - Deutsche Zeitschrift für Philosophie 50 (1):39-52.
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  34.  12
    Realismo y Constructivismo En la Teoría Moral Kantiana: El Ejemplo de la Ética Del Discurso.Cristina Lafont - 2002 - 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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  35.  24
    World-Disclosure and Critique: Did Habermas Succeed in Thinking with Heidegger and Against Heidegger?Cristina Lafont - 2008 - 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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  36.  5
    Universalismo y pluralismo en la ética del discurso.Cristina Lafont - 1997 - 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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  37.  7
    Spannungen im Wahrheitsbegriff.Cristina Lafont - 1994 - Deutsche Zeitschrift für Philosophie 42 (6):1007-1024.
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  38. Habermas-Handbuch.Hauke Brunkhorst, Regina Kreide & Cristina Lafont (eds.) - 2009 - Metzler.
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  39.  9
    Habermas Handbook.Hauke Brunkhorst, Cristina Lafont & Regina Kreide (eds.) - 2017 - Columbia University Press.
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  40.  38
    El castigo corporal como método de disciplina contra niños, niñas y adolescentes frente a la Corte Interamericana de Derecho Humanos: Un desafío internacional.Jorge F. Calderón Gamboa, Emilio García Méndez, Cristina Lafont, Alejandra Núñez Luna & María Laura Manrique Pérez - 2009 - Isonomía. Revista de Teoría y Filosofía Del Derecho 31:73-96.
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  41.  43
    Agreement and Consent in Kant and Habermas: Can Kantian Constructivism Be Fruitful for Democratic Theory?1.Cristina Lafont - 2012 - Philosophical Forum 43 (3):277-295.
  42.  8
    A Guide to Heidegger’s Being and Time. [REVIEW]Cristina Lafont - 2002 - Review of Metaphysics 56 (1):181-182.
    This book is one of the most comprehensive and detailed commentaries on both divisions of Heidegger’s Being and Time available in English. The chapters on division 1 were originally published in 1964 under the title Heidegger’s Philosophy: A Guide to His Basic Thought. The new edition prepared by John Llewelyn includes Magda King’s commentaries on division 2 of Being and Time, which are now published for the first time posthumously. The renderings of Heidegger’s German terms have also been revised to (...)
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  43. Correctness and Legitimacy in the Discourse Theory of Law.Cristina Lafont - 2012 - In Matthias Klatt (ed.), Institutionalized Reason: The Jurisprudence of Robert Alexy. Oxford University Press.
  44.  14
    Citizens in Robes: The Place of Religion in Constitutional Democracies.Cristina Lafont - 2017 - Philosophy and Social Criticism 43 (4-5):453-464.
    The normative place of religion in liberal democracies is as contested as ever. This contestation produces understandable fears that liberal democratic institutions may ultimately be incompatible with religious forms of life. If this is so, if there is genuinely no hope that secular and religious citizens can equally take ownership over and identify with these institutions, then the future of democracy within pluralist societies seems seriously threatened. These fears commonly arise in debates concerning the liberal criterion of democratic legitimacy, according (...)
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  45.  24
    Critical Theory.Cristina Lafont - 2008 - Philosophy Today 52 (Supplement):104-113.
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  46. Critical Theory in Critical Times: Transforming the Global Political and Economic Order.Cristina Lafont & Penelope Deutscher (eds.) - 2017 - New York, USA: Columbia University Press.
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  47.  12
    Critical Theory: The Right and the Good.Cristina Lafont - 2008 - Philosophy Today 52 (Supplement):104-113.
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  48.  18
    Democracy Disfigured. Opinion, Truth, and the People. By Nadia Urbinati.Cristina Lafont - 2015 - Constellations 22 (2):326-328.
  49.  7
    Defending Democratic Participation Against Shortcuts: A Few Replies to Thomas Christiano.Cristina Lafont - 2020 - Jus Cogens 2 (2):205-214.
    In this essay, I address some questions and challenges brought about by Thomas Christiano in his inspiring review of my book Democracy without Shortcuts. First, I defend the democratic credentials of the conception of self-government that I articulate in the book against conceptions of self-determination that are allegedly compatible with non-democratic government. To do so, I clarify some aspects of the notion of “blind deference” that I use in the book as a contrast concept to identify a minimal, necessary condition (...)
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  50.  60
    Dilemas En Torno a la Verdad.Cristina Lafont - 1995 - 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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