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Lorraine Code [112]Lorraine B. Code [5]Lorraine Barbara Code [1]
  1. Epistemic responsibility.Lorraine Code - 1987 - Hanover, N.H.: Published for Brown University Press by University Press of New England.
    Having adequate knowledge of the world is not just a matter of survival but also one of obligation. This obligation to "know well" is what philosophers have termed "epistemic responsibility." In this innovative and eclectic study, Lorraine Code explores the possibilities inherent in this concept as a basis for understanding human attempts to know and understand the world and for discerning the nature of intellectual virtue. By focusing on the idea that knowing is a creative process guided by imperatives of (...)
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  2. What Can She Know?: Feminist Theory and the Construction of Knowledge.Lorraine Code - 1991 - Ithaca: Cornell University Press.
    In this lively and accessible book Lorraine Code addresses one of the most controversial questions in contemporary theory of knowledge, a question of fundamental concern for feminist theory as well: Is the sex of the knower epistemologically significant? Responding in the affirmative, Code offers a radical alterantive to mainstream philosophy's terms for what counts as knowledge and how it is to be evaluated. Code first reviews the literature of established epistemologies and unmasks the prevailing assumption in Anglo-American philosophy that "the (...)
  3. What Can She Know?: Feminist Theory and the Construction of Knowledge.Lorraine Code (ed.) - 1991 - Ithaca: 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, ...
  4. Ecological Thinking: The Politics of Epistemic Location.Lorraine Code - 2006 - New York, US: OUP Usa.
    Arguing that ecological thinking can animate an epistemology capable of addressing feminist, multicultural, and other post-colonial concerns, this book critiques the instrumental rationality, hyperbolized autonomy, abstract individualism, and exploitation of people and places that western epistemologies of mastery have legitimated. It proposes a politics of epistemic location, sensitive to the interplay of particularity and diversity, and focused on responsible epistemic practices. Starting from an epistemological approach implicit in Rachel Carson’s scientific projects, the book draws, constructively and critically, on ecological theory (...)
  5.  12
    What Can She Know?: Feminist Theory and the Construction of Knowledge.Lorraine Code - 1991 - Ithaca: Cornell University Press.
    In this lively and accessible book Lorraine Code addresses one of the most controversial questions in contemporary theory of knowledge, a question of fundamental concern for feminist theory as well: Is the sex of the knower epistemologically significant? Responding in the affirmative, Code offers a radical alterantive to mainstream philosophy's terms for what counts as knowledge and how it is to be evaluated. Code first reviews the literature of established epistemologies and unmasks the prevailing assumption in Anglo-American philosophy that "the (...)
  6.  76
    Rhetorical spaces: essays on gendered locations.Lorraine Code - 1995 - New York: 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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  7.  8
    Rhetorical Spaces: Essays on Gendered Locations.Lorraine Code - 1995 - Mind 108 (429):157-159.
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  8.  17
    Rhetorical Spaces: Essays on Gendered Locations.Lorraine Code - 1995 - New York: Routledge.
    The arguments 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 their lives. In its constructive dimension, ____Rhetorical__ ____Spaces__ focuses on developing productive, case-by-case analyses of knowing other people in situations where social-political inequalities (...)
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  9. What Can She Know? Feminist Theory and the Construction of Knowledge.Lorraine Code, Sandra Harding & Susan Hekman - 1993 - Hypatia 8 (3):202-210.
    Feminist epistemologists who attempt to refigure epistemology must wrestle with a number of dualisms. This essay examines the ways Lorraine Code, Sandra Harding, and Susan Hekman reconceptualize the relationship between self/other, nature/culture, and subject/object as they struggle to reformulate objectivity and knowledge.
     
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  10. Toward a 'responsibilist' epistemology.Lorraine Code - 1984 - Philosophy and Phenomenological Research 45 (1):29-50.
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  11. Is the sex of the knower epistemologically significant?Lorraine B. Code - 1981 - Metaphilosophy 12 (3-4):267-276.
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  12. What Is Natural about Epistemology Naturalized?Lorraine Code - 1996 - 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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  13.  55
    Second Persons.Lorraine Code - 1987 - Canadian Journal of Philosophy 17 (sup1):357-382.
    Assumptions about what it is to be human are implicit in most philosophical reflections upon ethical and epistemological issues. Although such assumptions are not usually elaborated into a comprehensive theory of human nature, they are nonetheless influential in beliefs about what kinds of problem are worthy of consideration, and in judgments about the adequacy of proposed solutions. Claims to the effect that one should not be swayed by feelings and loyalties in the making of moral decisions, for example, presuppose that (...)
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  14.  14
    Second Persons.Lorraine Code - 1987 - Canadian Journal of Philosophy, Supplementary Volume 13:357-382.
    Assumptions about what it is to be human are implicit in most philosophical reflections upon ethical and epistemological issues. Although such assumptions are not usually elaborated into a comprehensive theory of human nature, they are nonetheless influential in beliefs about what kinds of problem are worthy of consideration, and in judgments about the adequacy of proposed solutions. Claims to the effect that one should not be swayed by feelings and loyalties in the making of moral decisions, for example, presuppose that (...)
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  15.  82
    Advocacy, Negotiation, and the Politics of Unknowing.Lorraine Code - 2008 - Southern Journal of Philosophy 46 (S1):32-51.
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  16.  83
    The Myth of the Individual.Lorraine Code - 2016 - American Journal of Bioethics 16 (2):59-60.
    Who is the autonomous moral agent? The individual? The exemplary/typical knowing, acting, suffering, or thriving human being? Such questions in diverse modalities, originating in multiple circumsta...
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  17. The Power Of Ignorance.Lorraine Code - 2004 - 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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  18.  3
    The Power and Perils of Example.Lorraine Code - 2021 - In Heidi Elizabeth Grasswick & Nancy Arden McHugh (eds.), Making the Case: Feminist and Critical Race Philosophers Engage Case Studies. Albany: SUNY Press. pp. 101-125.
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  19. The perversion of autonomy and the subjection of women: discourses of social advocacy at century's end.Lorraine Code - 2000 - In Catriona Mackenzie & Natalie Stoljar (eds.), Relational Autonomy: Feminist Perspectives on Autonomy, Agency, and the Social Self. New York: Oxford University Press.
  20.  51
    Feminist Interpretations of Hans-Georg Gadamer.Lorraine Code (ed.) - 2003 - 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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  21.  13
    Feminist Perspectives: Philosophical Essays on Method and Morals.Christine Overall, Sheila Mullett & Lorraine Code (eds.) - 1988 - University of Toronto Press.
  22. Testimony, Advocacy, Ignorance: Thinking Ecologically About Social Knowledge.Lorraine Code - 2008 - In Duncan Pritchard, Alan Millar & Adrian Haddock (eds.), Social Epistemology. Oxford, GB: Oxford University Press.
     
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  23.  61
    How to Think Globally: Stretching the Limits of Imagination.Lorraine Code - 1998 - 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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  24.  78
    Care, Concern, and Advocacy: Is There a Place for Epistemic Responsibility?Lorraine Code - 2015 - Feminist Philosophy Quarterly 1 (1):1-20.
    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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  25. Introduction: Why feminists do not read Gadamer.Lorraine Code - 2003 - In Feminist Interpretations of Hans-Georg Gadamer. Pennsylvania State University Press. pp. 1--36.
     
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  26.  58
    Responsibility and Rhetoric.Lorraine Code - 1994 - 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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  27.  25
    Skepticism and the Lure of Ambiguity.Lorraine Code - 2006 - Hypatia 21 (3):222-228.
  28. Narratives of Responsibility and Agency: Reading Margaret Walker's Moral Understandings.Lorraine Code - 2002 - 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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  29. Culpable Ignorance?Lorraine Code - 2014 - Hypatia 29 (3):670-676.
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  30. Credibility: A double standard.Lorraine Code - 1988 - In Christine Overall, Sheila Mullett & Lorraine Code (eds.), Feminist Perspectives: Philosophical Essays on Method and Morals. University of Toronto Press. pp. 64--88.
     
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  31.  43
    Feminism and Philosophy.Moira Gatens, Lorraine Code, Claudia Card & Rosi Braidotti - 1993 - Philosophical Quarterly 43 (173):513-519.
  32. Skepticism and the lure of ambiguity.Lorraine Code - 2006 - Hypatia 21 (3):222-228.
  33.  13
    Changing Methods: Feminists Transforming Practice.Sandra D. Burt & Lorraine Code (eds.) - 1995 - Broadview Press.
    Changing Methods is a collection of original essays by feminist practitioners, scholars, and activists. The authors show why "the method question" has moved to the top of many feminist research and interpretive research strategies, and engage in thinking about how ideas and actions have developed within complex social circumstances. The essays in this book challenge the tradition that has allowed abstracted, formalized versions of the ideas and experiences of privileged white men to set standards for how everyone should conduct themselves. (...)
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  34.  5
    Feminist Interpretations of Hans-Georg Gadamer.Lorraine Code (ed.) - 2002 - Pennsylvania State University Press.
    Images of and references to women are so rare in the vast corpus of his published work that there seems to be no "woman question" for Hans-Georg Gadamer. Yet the authors of the fifteen essays included in this volume show that it is possible to read past Gadamer's silences about women and other Others to find rich resources for feminist theory and practice in his views of science, language, history, knowledge, medicine, and literature. While the essayists find much of value (...)
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  35.  41
    Thinking about Ecological Thinking.Lorraine Code - 2008 - Hypatia 23 (1):187-203.
  36.  21
    Thinking Ecologically, Knowing Responsibly.Lorraine Code - 2020 - Environmental Philosophy 17 (1):19-37.
    This essay extends my engagements with questions of epistemic agency and the politics of epistemic location, in Epistemic Responsibility and in Ecological Thinking to consider how questions of understanding and of certainty play diversely into human and other ecological circumstances. In so doing, it opens lines of inquiry not immediately available in standard western-northern approaches to epistemology with their concentration on medium-sized physical objects in their presupposed neutrality and replicability. Working from a tacit assumption that knowing and knowers are always (...)
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  37.  59
    Who Do We Think We Are?Lorraine Code - 2016 - Social Philosophy Today 32:29-44.
    This paper begins to develop a conception of ecological subjectivity and hence of social-political practice that can promote social justice across diverse populations and situations. It urges a provocative posing of the question “who do we think we are?” to direct attention to often unspoken assumptions about subjectivity and agency that tend silently to inform current philosophical inquiry. Drawing attention to the often-unconscious processes of “we-saying.” it aims to highlight and to prompt contestation of the silent assumptions that tend to (...)
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  38.  1
    11 Incredulity and Advocacy Thinking After William James.Lorraine Code - 2015 - In Erin C. Tarver & Shannon Sullivan (eds.), Feminist interpretations of William James. University Park, Pennsylvania: The Pennsylvania State University Press. pp. 261-280.
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  39. Feminist epistemology and the politics of knowledge : questions of marginality.Lorraine Code - 2014 - In Mary Evans, Clare Hemmings, Marsha Henry, Hazel Johnstone, Sumi Madhok, Ania Plomien & Sadie Wearing (eds.), The SAGE handbook of feminist theory. Thousand Oaks, California: SAGE reference.
     
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  40.  38
    Narratives of responsibility and agency: Reading Margaret Walker's.Lorraine Code - 2002 - 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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  41.  23
    Thinking about Ecological Thinking.Lorraine Code - 2008 - Hypatia 23 (1):187-203.
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  42.  7
    Feminist epistemologies and women's lives.Lorraine Code - 2006 - In Kittay Eva Feder & Martín Alcoff Linda (eds.), The Blackwell Guide to Feminist Philosophy. New York: Wiley-Blackwell. pp. 211–234.
    This chapter contains section titled: Critical Interrogations Feminism and Epistemology Whose Knowledge? Naturalizing, Reconfiguring, Situating Ecological Naturalism Bibliography.
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  43.  45
    An Ecology of Epistemic Authority.Lorraine Code - 2011 - 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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  44.  41
    An Ecology of Epistemic Authority.Lorraine Code - 2011 - 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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  45.  74
    Self, subjectivity, and the instituted social imaginary.Lorraine Code - 2011 - In Shaun Gallagher (ed.), The Oxford Handbook of the Self. Oxford University Press.
    This article presents a feminist analysis of the concept of self. It discusses the issues of the subjectivity of the self and the instituted social imaginary and suggests that the ideas of positioning of being positioned within power structures have implications for epistemological, moral, and political philosophies. It explains that in order to view real selves, one needs to understand their particular positions and how they are thrown together into the complex, rich, and challenging world.
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  46.  15
    Flourishing.Lorraine Code - 1999 - Ethics and the Environment 4 (1):63-72.
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  47.  13
    Father and Son.Lorraine Code - 1983 - The Monist 66 (2):268-282.
    “There is a peculiar agony in the paradox that truth has two forms, each of them indisputable, yet each antagonistic to the other.” Thus, in Father and Son, Edmund Gosse characterizes his father’s intellectual crisis of 1857: a crisis which arose out of the elder Gosse’s struggles to reconcile his Christian fundamentalism with the insights he stood to gain, as a marine zoologist, from the work in evolutionary theory of Darwin, Lyell, and others. From this conflict, religion emerged victorious. Philip (...)
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  48.  8
    Simple equality is not enough.Lorraine Code - 1986 - Australasian Journal of Philosophy 64 (S1):48-65.
  49.  25
    The Knowing Subject.Lorraine B. Code - 1984 - Idealistic Studies 14 (2):109-126.
    In characterizing cognitive activity as a creative synthesis of the imagination, Kant places the epistemological subject at the center of the cognitive process. This is wholly revolutionary in the history of epistemology. Yet, for all its revolutionary character, the concept of the creative synthesis falls short of providing an adequate context for an explication of the ways in which individual human knowers, as organic creatures, create the products we call knowledge. Jean Piaget’s genetic epistemology, on the other hand, with its (...)
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  50. Who cares? The poverty of objectivism for a moral epistemology.Lorraine Code - 1994 - In Allan Megill (ed.), Rethinking Objectivity. Duke University Press. pp. 179--195.
     
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