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Lorraine Code [101]Lorraine B. Code [5]Lorraine Barbara Code [1]
  1.  3
    What Can She Know?: Feminist Theory and the Construction of Knowledge.Lorraine Code - 2019 - Cornell University Press.
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  2.  63
    Ecological Thinking: The Politics of Epistemic Location.Lorraine Code - 2006 - 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 (...)
  3. What Can She Know? Feminist Theory and the Construction of Knowledge.Lorraine Code (ed.) - 1991 - 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. Epistemic Responsibility.Lorraine Code - 1987 - Published for Brown University Press by University Press of New England.
  5.  37
    Rhetorical Spaces: Essays on Gendered Locations.Lorraine Code - 1995 - 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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  6. What Can She Know?Lorraine Code - 1991 - Cornell University Press.
  7. 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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  8. Rhetorical Spaces: Essays on Gendered Locations.Lorraine Code - 1999 - Mind 108 (429):157-159.
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  9. Review: Koryspencersorrell.Representative Practices: Peirce, Pragmatism, and Feminist Epistemology. New York: Fordham University Press, 2004. [REVIEW]Lorraine Code - 2006 - Transactions of the Charles S. Peirce Society 42 (1):154-158.
  10.  57
    The Myth of the Individual.Lorraine Code - 2016 - American Journal of Bioethics 16 (2):59-60.
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  11. Toward a 'Responsibilist' Epistemology.Lorraine Code - 1984 - Philosophy and Phenomenological Research 45 (1):29-50.
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  12. Testimony, Advocacy, Ignorance: Thinking Ecologically About Social Knowledge.Lorraine Code - 2010 - In Adrian Haddock, Alan Millar & Duncan Pritchard (eds.), Social Epistemology. Oxford University Press.
     
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  13.  94
    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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  14. Rhetorical Spaces: Essays on Gendered Locations.Lorraine Code - 1995 - 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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  15. Is the Sex of the Knower Epistemologically Significant?Lorraine B. Code - 1981 - Metaphilosophy 12 (3-4):267-276.
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  16.  58
    Advocacy, Negotiation, and the Politics of Unknowing.Lorraine Code - 2008 - Southern Journal of Philosophy 46 (S1):32-51.
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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. 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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  19.  55
    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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  20. A New Epistemology of Rape?1.Lorraine Code - 2009 - 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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  21. Second Persons.Lorraine Code - 1987 - Canadian Journal of Philosophy, Supplementary Volume 13:357.
     
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  22.  14
    Second Persons.Lorraine Code - 1987 - Canadian Journal of Philosophy 17 (sup1):357-382.
  23. 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. Oup Usa.
  24. Culpable Ignorance?Lorraine Code - 2014 - Hypatia 29 (3):670-676.
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  25.  34
    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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  26.  40
    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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  27. Incredulity, Experientialism and the Politics of Knowledge.Lorraine Code - 1995 - In Incredulity, Experientialism and the Politics of Knowing. Routledge. pp. 58-82.
  28.  26
    Feminism and Philosophy.Moira Gatens, Lorraine Code, Claudia Card & Rosi Braidotti - 1993 - Philosophical Quarterly 43 (173):513-519.
  29.  82
    Skepticism and the Lure of Ambiguity.Lorraine Code - 2006 - Hypatia 21 (3):222-228.
  30.  47
    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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  31.  17
    Thinking About Ecological Thinking.Lorraine Code - 2008 - Hypatia 23 (1):187-203.
  32. Feminist Perspectives: Philosophical Essays on Method and Morals.Christine Overall, Sheila Mullett & Lorraine Code (eds.) - 1988 - University of Toronto Press.
  33.  23
    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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  34.  9
    Thinking About Ecological Thinking.Lorraine Code - 2008 - Hypatia 23 (1):187-203.
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  35. 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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  36.  11
    Skepticism and the Lure of Ambiguity.Lorraine Code - 2006 - Hypatia 21 (3):222-228.
  37. 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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  38.  26
    An Ecology of Epistemic Authority.Lorraine Code - 2011 - Episteme 8 (1):24-37.
  39.  56
    Thinking About Ecological Thinking.Lorraine Code - 2008 - Hypatia 23 (1):187 - 203.
  40. Virtue, Reason and Wisdom.Lorraine Code - 2014 - In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing.
     
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  41.  44
    Thinking About.Lorraine Code - 2008 - Hypatia 23 (1):187-203.
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  42.  16
    Will the “Good Enough” Feminists Please Stand Up?Lorraine Code - 1991 - Social Theory and Practice 17 (1):85-104.
  43.  32
    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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  44.  38
    Here and There: Reading Christopher Preston's Grounding Knowledge.Lorraine Code - 2005 - 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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  45.  86
    Review of Miranda Fricker, Epistemic Injustice: Power and the Ethics of Knowing[REVIEW]Lorraine Code - 2008 - Notre Dame Philosophical Reviews 2008 (3).
  46. 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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  47. Lorraine Code.Lorraine Code - 1998 - In Alcoff Linda (ed.), Epistemology: The Big Questions. Blackwell. pp. 124.
  48.  25
    Statements of Fact: Whose? Where? When?Lorraine Code - 2000 - Canadian Journal of Philosophy 30 (Supplement):175-208.
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  49.  26
    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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  50.  53
    The Theory of Epistemic Rationality.Lorraine Code - 1989 - Review of Metaphysics 42 (4):829-831.
    Richard Foley's theory of epistemic rationality specifies what a cognitive agent should believe, whose epistemic goal is now to believe truths and not to believe falsehoods. As the emphasis upon 'now' demonstrates, this is a synchronic, not a diachronic, theory. Foley acknowledges the importance of long-term intellectual goals in human lives--particularly in their practical aspect, and in scientific practice. But such goals are beyond the scope of a purely epistemic theory of rationality.
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