Results for 'Christina Lafont'

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  1. Moral Objectivity and Reasonable Agreement: Can Realism Be Reconciled with Kantian Constructivism?Christina 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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  2.  53
    Inclusion and Accountability in the Public Sphere.Christina Lafont - manuscript
    In his essay Religion in the Public Sphere ,” Habermas joins the debate between liberals and critics of liberalism on the proper role of religion in the public sphere. His proposal focuses on what each side of the debate gets right: the liberal emphasis on the obligation to provide nonreligious reasons in support of coercive policies with which all citizens must comply, on one side, and the critic’s insistence on the right of religious citizens to adopt their religious stance in (...)
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  3.  26
    Equal Accessibility to All: Habermas, Pragmatism, and the Place of Religious Beliefs in a Post-Secular Society.Roberto Frega - 2012 - Constellations 19 (2):267-287.
    This paper explores the epistemological impact of the idea of post-secularism on the concept of public reason. It does so by examining a strand of the Rawls-Habermas debate on the role of religious beliefs within public reason. The paper identifies a difficulty in the liberal solution that depends upon the unwillingness to challenge the proviso-like conception of public reason and contends that this difficulty is overcome neither by Habermas’ “institutional” version of proviso nor by Cristina Lafont’s version of “mutual (...)
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  4.  52
    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 (...)
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  5. 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.
  6.  39
    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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  7. Procedural Justice?: Implications of the Rawls-Habermas Debate for Discourse Ethics.Cristina Lafont - 2003 - Philosophy and Social Criticism 29 (2):163-181.
  8.  55
    Religion in the Public Sphere: Remarks on Habermas's Conception of Public Deliberation in Postsecular Societies.Cristina Lafont - 2007 - Constellations 14 (2):239-259.
  9. World Disclosure and Reference.Cristina Lafont & Peter Morgan - 1994 - Thesis Eleven 37 (1):46-63.
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  10.  23
    Religion and the Public Sphere: What Are the Deliberative Obligations of Democratic Citizenship?C. 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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  11. The Linguistic Turn in Hermeneutic Philosophy.Cristina Lafont - 1999
     
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  12. Habermas-Handbuch.Hauke Brunkhorst, Regina Kreide & Cristina Lafont (eds.) - 2009 - Metzler.
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  13.  77
    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.  57
    Heidegger and the Supposition of a Single, Objective World.Denis McManus - 2015 - European Journal of Philosophy 23 (2):195-220.
    Christina Lafont has argued that the early Heidegger's reflections on truth and understanding are incompatible with ‘the supposition of a single objective world’. This paper presents her argument, reviews some responses that the existing Heidegger literature suggests, and offers what I argue is a superior response. Building on a deeper exploration of just what the above ‘supposition’ demands, I argue that a crucial assumption that Lafont and Haugeland both accept must be rejected, namely, that different ‘understandings of (...)
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  15.  9
    Replies.Cristina Lafont - 2002 - Inquiry : An Interdisciplinary Journal of Philosophy 45 (2):229 – 248.
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  16. Review Essay: Whose Poor Are the Global Poor?: Thomas Pogge, World Poverty and Human Rights, 2nd Edn (Cambridge: Polity Press, 2008). [REVIEW]C. Lafont - 2009 - Philosophy and Social Criticism 35 (8):1007-1013.
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  17.  15
    Dilemas en torno a la verdad.Cristina Lafont - 1995 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 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, reading if the function of “truth” is seen from within the epistemic framework of our practices of belief-formation. Following the realist line one can reconstruct the unconditional (...)
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  18. Heidegger and the Synthetic a-Priori.Cristina Lafont - 2007 - In Steven Galt Crowell & Jeff Malpas (eds.), Transcendental Heidegger. Stanford University Press. pp. 104--118.
  19.  2
    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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  20.  12
    The Finite Model Property for Various Fragments of Linear Logic.Yves Lafont - 1997 - Journal of Symbolic Logic 62 (4):1202-1208.
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  21. 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.
  22.  3
    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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  23.  59
    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.  28
    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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  25.  33
    Précis of Heidegger, Language, and World-Disclosure.Cristina Lafont - 2002 - Inquiry : An Interdisciplinary Journal of Philosophy 45 (2):185 – 189.
  26. Review Essay: Communicative Action and Rational Choice.Cristina Lafont - 2005 - Philosophy and Social Criticism 31 (2):253-263.
  27. La razón como lenguaje. Una revisión del "giro lingüístico" en la filosofía del lenguaje alemana.Cristina Lafont - 1994 - Crítica: Revista Hispanoamericana de Filosofía 26 (76):237-248.
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  28.  76
    The Undecidability of Second Order Linear Logic Without Exponentials.Yves Lafont - 1996 - Journal of Symbolic Logic 61 (2):541-548.
    Recently, Lincoln, Scedrov and Shankar showed that the multiplicative fragment of second order intuitionistic linear logic is undecidable, using an encoding of second order intuitionistic logic. Their argument applies to the multiplicative-additive fragment, but it does not work in the classical case, because second order classical logic is decidable. Here we show that the multiplicative-additive fragment of second order classical linear logic is also undecidable, using an encoding of two-counter machines originally due to Kanovich. The faithfulness of this encoding is (...)
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  29.  81
    Philosophy & Social Criticism.Cristina Lafont - unknown
    This book offers an excellent analysis of Habermas’s theory of communicative action. It has two distinct but complementary focuses. In the first part, the conception of communicative rationality at the basis of Habermas’s theory of action is confronted with the conception of instrumental rationality that is predominant in the social sciences: rational choice theory. The main focus of this analysis is to evaluate the plausibility of one central claim of Habermas’s theory, namely, that communicative rationality is irreducible to instrumental rationality (...)
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  30.  73
    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.  31
    Referencia Y Verdad.Cristina Lafont - 1994 - Theoria 9 (2):39-60.
    The main thesis of this article consists in that the two concepts “reference” and “truth” have an ultimate realist sense of which all epistemologizing conceptions -like relativism and incommensurabilist theses- necessarily have to come short. The arguments for this thesis are embedded in a revision of the ‘direct’-reference-position as well as of recent arguments against epistemic notions of truth, to show in the next,evaluating step how it is exactly the realist kernel of both concepts that makes arguments as to the (...)
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  32.  14
    Advances in Linear Logic.Jean-Yves Girard, Yves Lafont & Laurent Regnier (eds.) - 1995 - Cambridge University Press.
    Linear logic, introduced in 1986 by J.-Y. Girard, is based upon a fine grain analysis of the main proof-theoretical notions of logic. The subject develops along the lines of denotational semantics, proof nets and the geometry of interaction. Its basic dynamical nature has attracted computer scientists, and various promising connections have been made in the areas of optimal program execution, interaction nets and knowledge representation. This book is the refereed proceedings of the first international meeting on linear logic held at (...)
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  33.  10
    Sovereignty and the International Protection of Human Rights.Cristina Lafont - 2016 - Journal of Political Philosophy 24 (4):427-445.
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  34. Sprache Und Welterschliessung Zur Linguistischen Wende der Hermeneutik Heideggers.Cristina Lafont - 1994
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  35.  15
    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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  36. Heidegger, Language, and World-Disclosure.Cristina Lafont - 2003 - Philosophy and Phenomenological Research 66 (2):489-491.
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  37.  32
    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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  38.  35
    Moral Realism and Kantian Constructivism.James A. Stieb - 2006 - Ratio Juris 19 (4):402-420.
    . This paper questions nearly every major point Christina Lafont makes about “the validity of social norms” and their relation to moral realism and Kantian constructivism. I distinguish realisms from theories of objective or subjective knowledge, then from cognitivism. Next, I distinguish Kant and constructivism from Rawls' political constructivism. Finally, I propose clues for an alternative theory of moral constructivism.
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  39.  36
    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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  40.  2
    Universalization or Threat Advantage?Cristina LaFont - 2005 - Dialogue: Canadian Philosophical Review / Revue canadienne de philosophie 44 (2):373-382.
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  41.  13
    Gadamer Y Brandom: Sobre la interpretación.Cristina Lafont - 2010 - Signos Filosóficos 12 (23):99-118.
    En su libro Tales of the Mighty Dead, Brandom analiza la concepción hermenéutica de la interpretación de Gadamer para mostrar que su enfoque inferencialista del significado explica y suscribe las tesis centrales de la hermenéutica de Gadamer que él denomina los tópicos hermenéuticos gadamerianos. En..
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  42.  21
    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.
  43.  27
    Alternative Visions of a New Global Order: What Should Cosmopolitans Hope For?Cristina Lafont - 2008 - Ethics and Global Politics 1.
    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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  44.  20
    Die Rolle der Sprache in "Sein und Zeit".Cristina Lafont - 1993 - Zeitschrift für Philosophische Forschung 47 (1):41 - 59.
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  45.  8
    Human Rights, Sovereignty and the Responsibility to Protect.Cristina Lafont - 2015 - Constellations 22 (1):68-78.
  46.  7
    El papel del lenguaje en Ser y Tiempo.Cristina Lafont - 1993 - Isegoría 7:183-196.
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  47.  20
    Universalization or Threat Advantage?: The Difficult Dialogue Between Discourse Ethics and the Theory of Rational Choice.Cristina LaFont - 2005 - Dialogue 44 (2):373-382.
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  48.  9
    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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  49.  2
    Losing the Feel for Social Judgements: Age-Related Physiological Changes When Evaluating the Approachability of Emotional Faces.Willis Megan, Netscher Christina, Terrett Gill & Rendell Peter - 2015 - Frontiers in Human Neuroscience 9.
  50.  4
    Democracy Disfigured. Opinion, Truth, and the People. By Nadia Urbinati.Cristina Lafont - 2015 - Constellations 22 (2):326-328.
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