56 found
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  1. Defining 'Intrinsic'.Rae Langton & David Lewis - 1998 - Philosophy and Phenomenological Research 58 (2):333-345.
    Something could be round even if it were the only thing in the universe, unaccompanied by anything distinct from itself. Jaegwon Kim once suggested that we define an intrinsic property as one that can belong to something unaccompanied. Wrong: unaccompaniment itself is not intrinsic, yet it can belong to something unaccompanied. But there is a better Kim-style definition. Say that P is independent of accompaniment iff four different cases are possible: something accompanied may have P or lack P, something unaccompanied (...)
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  2. Kantian Humility: Our Ignorance of Things in Themselves.Rae Langton - 1998 - Oxford University Press.
    Rae Langton offers a new interpretation and defense of Kant's doctrine of things in themselves. Kant distinguishes things in themselves from phenomena, and in so doing he makes a metaphysical distinction between intrinsic and relational properties of substances. Langton argues that his claim that we have no knowledge of things in themselves is not idealism, but epistemic humility: we have no knowledge of the intrinsic properties of substances. This interpretation vindicates Kant's scientific realism, and shows his primary/secondary quality distinction to (...)
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  3. Speech Acts and Unspeakable Acts.Rae Langton - 1993 - Philosophy and Public Affairs 22 (4):293-330.
  4.  27
    Defining ‘Intrinsic’.David Lewis & Rae Langton - 2014 - In Robert M. Francescotti (ed.), Companion to Intrinsic Properties. De Gruyter. pp. 17-30.
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  5. Free Speech and Illocution.Rae Langton & Jennifer Hornsby - 1998 - Legal Theory 4 (1):21-37.
    We defend the view of some feminist writers that the notion of silencing has to be taken seriously in discussions of free speech. We assume that what ought to be meant by ‘speech’, in the context ‘free speech’, is whatever it is that a correct justification of the right to free speech justifies one in protecting. And we argue that what one ought to mean includes illocution, in the sense of J.L. Austin.
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  6. Sexual Solipsism: Philosophical Essays on Pornography and Objectification.Rae Langton - 2009 - Oxford University Press.
    Rae Langton here draws together her ground-breaking and contentious work on pornography and objectification. She shows how women come to be objectified -- made subordinate and treated as things -- and she argues for the controversial feminist conclusions that pornography subordinates and silences women, and women have rights against pornography.
     
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  7. Objective and Unconditioned Value.Rae Langton - 2007 - Philosophical Review 116 (2):157-185.
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  8. Elusive Knowledge of Things in Themselves.Rae Langton - 2004 - Australasian Journal of Philosophy 82 (1):129.
    Kant argued that we have no knowledge of things in themselves, no knowledge of the intrinsic properties of things, a thesis that is not idealism but epistemic humility. David Lewis agrees, but for Ramseyan reasons rather than Kantian. I compare the doctrines of Ramseyan and Kantian humility, and argue that Lewis's contextualist strategy for rescuing knowledge from the sceptic should also rescue knowledge of things in themselves. The rescue would not be complete: for knowledge of things in themselves would remain (...)
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  9. Kantian Humility.Rae Langton - 1995 - Dissertation, Princeton University
    The distinction at the heart of Kant's philosophy is a metaphysical distinction: things in themselves are substances, bearers of intrinsic properties; phenomena are relational properties of substances. Kant says that things as we know them are composed "entirely of relations", by which he means forces. Kant's claim that we have no knowledge of things in themselves is not idealism, but humility: we have no knowledge of the intrinsic properties of substances. Kant has an empiricist starting-point. Human beings are receptive creatures. (...)
     
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  10. Beyond Belief: Pragmatics in Hate Speech and Pornography1.Rae Langton - 2012 - In Mary Kate McGowan Ishani Maitra (ed.), Speech and Harm: Controversies Over Free Speech. pp. 72.
  11. Scorekeeping in a Pornographic Language Game.Rae Langton & Caroline West - 1999 - Australasian Journal of Philosophy 77 (3):303 – 319.
    If, as many suppose, pornography changes people, a question arises as to how.1 One answer to this question offers a grand and noble vision. Inspired by the idea that pornography is speech, and inspired by a certain liberal ideal about the point of speech in political life, some theorists say that pornography contributes to that liberal ideal: pornography, even at its most violent and misogynistic, and even at its most harmful, is political speech that aims to express certain views about (...)
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  12. Language and Race.Luvell Anderson, Sally Haslanger & Rae Langton - 2012 - In Gillian Russell & Delia Graff Fara (eds.), The Routledge Companion to Philosophy of Language. Routledge.
  13.  9
    Problems From Kant.Rae Langton - 2003 - Philosophy and Phenomenological Research 66 (1):211-218.
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  14.  10
    Kantian Humility: Our Ignorance of Things in Themselves.Rae Langton - 2000 - Philosophical Quarterly 50 (198):105-108.
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  15. Duty and Desolation.Rae Langton - 1992 - Philosophy 67 (262):481 - 505.
    This is a paper about two philosophers who wrote to each other. One is famous; the other is not. It is about two practical standpoints, the strategic and the human, and what the famous philosopher said of them. And it is about friendship and deception, duty and despair. That is enough by way of preamble.
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  16. Whose Right? Ronald Dworkin, Women, and Pornographers.Rae Langton - 1990 - Philosophy and Public Affairs 19 (4):311-359.
  17. Kant’s Phenomena: Extrinsic or Relational Properties? A Reply to Allais.Rae Langton - 2006 - Philosophy and Phenomenological Research 73 (1):170-185.
    Kant’s claim that we are ignorant of things in themselves is a claim that we cannot know ‘the intrinsic nature of things’, or so at least I argued in Kantian Humility.2 I’m delighted to find that Lucy Allais is in broad agreement with this core idea, thinking it represents, at the very least, a part of Kant’s view. She sees some of the advantages of this interpretation. It has significant textual support. It does justice to Kant’s sense that we are (...)
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  18.  99
    Sexual Solipsism.Rae Langton - 1995 - Philosophical Topics 23 (2):149-187.
  19. Hate Speech and the Epistemology of Justice: Jeremy Waldron: The Harm in Hate Speech. Harvard University Press, Cambridge, MA, 2012.Rae Langton - 2016 - Criminal Law and Philosophy 10 (4):865-873.
    In ‘The Harm in Hate Speech’ Waldron’s most interesting and ground-breaking contribution lies in a distinctive epistemological role he assigns to hate speech legislation: it is necessary for assurance of justice, and thus for justice itself. He regards public social recognition of what is owed to citizens as a public good, contributing to basic dignity and social standing of citizens. His claim that hate speech in the public social environment damages assurance of justice has wider implications, I argue: for hate (...)
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  20.  27
    Intention as Faith: Rae Langton.Rae Langton - 2004 - Royal Institute of Philosophy Supplement 55:243-258.
    What, if anything, has faith to do with intention? By ‘faith’ I have in mind the attitude described by William James: Suppose … that I am climbing in the Alps, and have had the illluck to work myself into a position from which the only escape is by a terrible leap. Being without similar experience, I have no evidence of my ability to perform it successfully; but hope and confidence in myself make me sure I shall not miss my aim, (...)
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  21. Empathy and Animal Ethics.Richard Holton & Rae Langton - 1998 - In Dale Jamieson (ed.), Singer and His Critics. Oxford University Press.
    In responding to the challenge that we cannot know that animals feel pain, Peter Singer says: We can never directly experience the pain of another being, whether that being is human or not. When I see my daughter fall and scrape her knee, I know that she feels pain because of the way she behaves—she cries, she tells me her knee hurts, she rubs the sore spot, and so on. I know that I myself behave in a somewhat similar—if more (...)
     
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  22. Epistemic Injustice: Power and the Ethics of Knowing. By MIRANDA FRICKER.Rae Langton - 2010 - Hypatia 25 (2):459-464.
  23. Subordination, Silencing, and Two Ideas of Illocution.Jennifer Hornsby, Louise Antony, Jennifer Saul, Natalie Stoljar, Nellie Wieland & Rae Langton - 2011 - Jurisprudence 2 (2):379-440.
    This section gathers together five reviews of Rae Langton?s book Sexual Solipsism: Philosophical Essays on Pornography and Objectification followed by a response from the author.
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  24. Intention as Faith.Rae Langton - 2004 - In H. Steward & J. Hyman (eds.), Agency and Action. Cambridge University Press Press. pp. 243-258.
    What, if anything, has faith to do with intention?1 By ‘faith’ I have in mind the attitude described by William James: Suppose...that I am climbing in the Alps, and have had the ill-luck to work myself into a position from which the only escape is by a terrible leap. Being without similar experience, I have no evidence of my ability to perform it successfully; but hope and confidence in myself make me sure I shall not miss my aim, and nerve (...)
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  25. Feminism in Epistemology: Exclusion and Objectification.Rae Langton - 2000 - In Miranda Fricker & Jennifer Hornsby (eds.), The Cambridge Companion to Feminism in Philosophy. Cambridge University Press. pp. 127--45.
  26. Pornography, Speech Acts, and Silence.Rae Langton - 1997 - In Hugh LaFollette - (ed.), Ethics in Practice. Blackwell. pp. 338--349.
  27.  27
    Marshall and Parsons on 'Intrinsic'.Rae Langton & David Lewis - 2001 - Philosophy and Phenomenological Research 63 (2):353.
    Dan Marshall and Josh Parsons note, correctly. that the property of being either a cube or accompanied by a cube is incorrectly classified as intrinsic under the definition we have given unless it turns out to be disjunctive. Whether it is disjunctive, under the definition we gave, turns on certain judgements of the relative naturalness of properties. They doubt the judgements of relative naturalness that would classify their property as disjunctive. We disagree. They also suggest that the whole idea of (...)
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  28.  33
    IV—Empathy and First-Personal Imagining.Rae Langton - 2019 - Proceedings of the Aristotelian Society 119 (1):77-104.
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  29. Locke's Relations and God's Good Pleasure.Rae Langton - 2000 - Proceedings of the Aristotelian Society 100 (1):75–91.
    Did God give things 'accidental powers not rooted in their natures', powers not rooted in intrinsic properties? For Leibniz, no. For Locke, the answer is disputed. On a voluntarist reading, yes, secondary and tertiary qualities are superadded (Margaret Wilson). On a mechanist reading, no, as for Leibniz (Michael Ayers). Since Locke viewed these qualities as relational, his view of relations ought to bear on the dispute. Locke said relation is 'not contained in the real existence of things'. Bennett says Locke (...)
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  30. Beyond a Pragmatic Critique of Reason.Rae Langton - 1993 - Australasian Journal of Philosophy 71 (4):364 – 384.
  31.  49
    Projection and Objectification.Rae Langton - 2004 - In Brian Leiter (ed.), The Future for Philosophy. Oxford University Press. pp. 285--303.
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  32. Review: Van Cleve, Problems From Kant.Rae Langton - 2001 - Philosophical Review 110 (3):451-454.
  33. Love and Solipsism.Rae Langton - 1997 - In Roger E. Lamb (ed.), Love Analyzed. Westview Press. pp. 123--52.
     
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  34. Disenfranchised Silence.Rae Langton - 2007 - In Michael Smith, Robert Goodin & Geoffrey Geoffrey (eds.), Common Minds. Oxford University Press. pp. 199.
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  35.  25
    Problems From Kant.Rae Langton - 2001 - Philosophical Review 110 (3):451.
    This book will be enjoyed not only by those philosophers interested in Kant, but by those interested in metaphysics and epistemology more generally. Van Cleve is fascinated both by Kant and by the problems that fascinated Kant; so in attending to Kant’s arguments about space, substance, the a priori, we learn much about space, substance, the a priori. He writes with directness, accessibility, and care; there can be few recent books on the problems of Kant’s First Critique that treat so (...)
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  36.  84
    Esteem in the Moral Economy of Oppression.Rae Langton - 2009 - Philosophical Perspectives 23 (1):273-291.
  37.  34
    The Editor and the Associate Editors Thank the Consulting Editors, the Members of the Editorial Board and the Following Philosophers for Their Help with Refereeing Papers During the Period July 1994 to June 1995. Adeney, Douglas Kennett, Jeanette Agar, Nicholas Lamarque, Peter. [REVIEW]David Armstrong, Rae Langton, Robert Audi, Jerrold Levinson, John Bacon, David Lewis, Rick Benitez, Gary Malinas, John Biro & Jeff Malpas - 1995 - Australasian Journal of Philosophy 73 (4).
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  38.  75
    Slaves to Fashion?Lauren Ashwell & Rae Langton - 2011 - In Jessica Wolfendale & Jeanette Kennett (eds.), Fashion - Philosophy for Everyone: Thinking with Style. Blackwell. pp. 135--150.
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  39.  73
    Virtues of Resentment.Rae Langton - 2001 - Utilitas 13 (2):255.
    On a consequentialist account of virtue, a trait is virtuous if it has good consequences, vicious if it has bad. Clumsiness and dimness are therefore vices. Should I resent the clumsy and the dim?, says the consequentialist, counterintuitively - at any rate, Yes’ on an accuracy measure of resentment's virtue: resentment should be an accurate response to consequentialist vice, and these are vices. On a usefulness measure of resentment's virtue, the answer may be different: whether resentment is virtuous depends on (...)
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  40. Pornography and Free Speech.Rae Langton - 2000 - The Philosophers' Magazine 11 (11):41-42.
  41.  26
    ‘Real Grounds’ in Matter and Things in Themselves.Rae Langton - 2018 - Kantian Review 23 (3):435-448.
  42.  9
    IV-Locke's Relations and God's Good Pleasure.Rae Langton - 2000 - Proceedings of the Aristotelian Society 100 (1):75-91.
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  43.  33
    Comments on A. W. Eaton’s “A Sensible Antiporn Feminism”.Rae Langton - 2008 - Symposia on Gender, Race, and Philosophy 4 (2).
  44.  23
    Feminism in Philosophy.Rae Langton - 2005 - In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. Oxford University Press. pp. 231.
  45.  40
    Review: Van Cleve, James, Problems From Kant[REVIEW]Rae Langton - 2003 - Philosophy and Phenomenological Research 66 (1):211–218.
    According to Van Cleve, Kant distinguishes phenomena from things in themselves, thereby distinguishing the virtual from the real; and Kant makes primary qualities merely spatial. However, phenomena are not the virtual, but the relational; things in themselves are not the real, but the intrinsic. Moreover, to make primary qualities merely spatial is to leave out force, and thereby leave out the feature that makes phenomena relational and real-not just virtual.
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  46.  37
    Reply to Lorne Falkenstein.Rae Langton - 2001 - Kantian Review 5:64-72.
    In Kantian Humility I argue that, for Kant, ignorance of things in themselves is ignorance of the intrinsic properties of substances, and that this is epistemic humility, rather than idealism: some aspects of reality, the intrinsic aspects, are beyond our epistemic grasp.The interpretation draws upon what Falkenstein takes to be ‘a novel and not implausible understanding of Kant's distinction between things in themselves and appearances’ which views it as a distinction between the intrinsic and the relational. He concedes that Kant (...)
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  47.  13
    Animals and Alternatives.Rae Langton & Richard Holton - 2018 - The Philosophers' Magazine 81:14-15.
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  48.  4
    Problems From Kant by James Van Cleve.Rae Langton - 2003 - Philosophy and Phenomenological Research 66 (1):211-218.
    Kant’s distinction between phenomena and things in themselves is an expression of his idealism, according to Van Cleve: it is a distinction between the virtual and the real. Phenomena are virtual objects, logical constructions of conscious states; things in themselves are real objects. We thus have a metaphysics of two worlds, a distinction between ‘things having genuine existence and things existing merely as intentional objects’. And we have an epistemology which makes ignorance of things in themselves ignorance of the real, (...)
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  49. 1 The Musical, the Magical, and the Mathematical Soul1.Rae Langton - 2000 - In Tim Crane & Sarah Patterson (eds.), History of the Mind-Body Problem. New York: Routledge. pp. 13.
     
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  50.  33
    Comment définir « intrinsèque ».David Lewis & Rae Langton - 2002 - Revue de Métaphysique et de Morale 4 (4):511-527.
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