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6Moral Sentiments, and the Difference They MakeAristotelian Society Supplementary Volume 69 (1): 15-46. 1995.
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51The Need for More than JusticeCanadian Journal of Philosophy, Supplementary Volume 13 (n/a): 41-56. 1987.In recent decades in North American social and moral philosophy, alongside the development and discussion of widely influential theories of justice, taken as Rawls takes it as the ‘first virtue of social institutions,’ there has been a counter-movement gathering strength, one coming from some interesting sources. For some of the most outspoken of the diverse group who have in a variety of ways been challenging the assumed supremacy of justice among the moral and social virtues are members of tho…Read more
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2Trust and Distrust of Moral TheoristsIn Earl Raye Winkler & Jerrold R. Coombs (eds.), Applied ethics: a reader, Blackwell. 1993.
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6Civilizing PracticesAnalyse & Kritik 6 (1): 61-77. 1984.Maclntyre’s contrast between contemporary individualist versions of morality, expressive of arbitrary selfwill, and some less willful or less arbitrary moral guidance, is queried. All social practices, both those Maclntyre disapproves of and those he prefers, are claimed to contain elements of arbitrariness, and some scope for the expression of some individual human wills. Maclntyre’s neglect of the question of what allocation of power a particular practice or set of practices involves is contra…Read more
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3Hume: The Reflective Women’s Epistemologist?In L. Antony (ed.), A Mind of One's Own, Westview. 1993.
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77Hume's place in the history of ethicsIn Roger Crisp (ed.), The Oxford Handbook of the History of Ethics, Oxford University Press. pp. 399. 2013.This chapter begins with a description of the general character of Hume's ethics, which are Epicurean in that he assumes that pleasure is good, and every good thing is pleasing. All virtues, for him, are ‘agreeable or useful’ to their possessor or to others, and the useful is defined as what can be expected to yield future pleasure. The discussion then covers Hume's views on sympathy and the principles governing our approbations; trust and its enlargement by social ‘artifices’; natural virtues, …Read more
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52Postures of the Mind: Essays on Mind and MoralsUniversity of Minnesota Press. 1985._Postures of the Mind _was first published in 1985. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. Annette Baier develops, in these essays, a posture in philosophy of mind and in ethics that grows out of her reading of Hume and the later Wittgenstein, and that challenges several Kantian or analytic articles of faith. She questions the assumption that int…Read more
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81A Naturalist View of PersonsProceedings and Addresses of the American Philosophical Association 65 (3). 1991.
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39Hume’s Deathbed Reading: A Tale of Three LettersHume Studies 32 (2): 347-356. 2006.Adam Smith’s famous account of Hume’s death, in his letter to Strahan, included a reference to what Hume had been reading shortly before his death, Lucian’s “Dialogues of the Dead.” But when one reads those, one becomes puzzled by Smith’s report that Hume had been trying out excuses to delay death, for no such scene occurs in those Lucian dialogues. Fortunately Smith’s was not the only letter written about exactly what Lucian dialogue Hume was reading
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1Trust, suffering, and the Aesculapian virtuesIn Rebecca L. Walker & Philip J. Ivanhoe (eds.), Working virtue: virtue ethics and contemporary moral problems, Oxford University Press. pp. 136--153. 2007.
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85The Intentionality of IntentionsReview of Metaphysics 30 (3). 1977.Berkeley says that "the making and unmaking of ideas doth very properly denominate the mind active." What did Berkeley take as the paradigm of that making which denominates mind active? He speaks in the same passage of exciting "ideas in my mind at pleasure," of varying and shifting the scene "as oft as I see fit. It is no more than willing and straightway this or that idea arises in my fancy." This quite clearly takes human idea-making to be fantasizing. But if this is the only sort of making w…Read more
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9Doing things with others: The mental commonsIn Lilli Alanen, Sara Heinämaa & Thomas Wallgren (eds.), Commonality and particularity in ethics, St. Martin's Press. pp. 15--44. 1997.
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96Secular FaithCanadian Journal of Philosophy 10 (1). 1980.Both in ethics and in epistemology one source of scepticism in its contemporary version is the realization, often belated, of the full consequences of atheism. Modern non-moral philosophy looks back to Descartes as its father figure, but disowns the Third Meditation. But if God does not underwrite one's cognitive powers, what does? The largely unknown evolution of them, which is just a version of Descartes’ unreliable demon? “Let us … grant that all that is here said of God is a fable, neverthel…Read more
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42Natural Virtues, Natural Vices: ANNETTE C. BAIERSocial Philosophy and Policy 8 (1): 24-34. 1990.David Hume has been invoked by those who want to found morality on human nature as well as by their critics. He is credited with showing us the fallacy of moving from premises about what is the case to conclusions about what ought to be the case; and yet, just a few pages after the famous is-ought remarks in A Treatise of Human Nature, he embarks on his equally famous derivation of the obligations of justice from facts about the cooperative schemes accepted in human communities. Is he ambivalent…Read more