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Profile: Annette Claire Baier (University of Otago)
  1. Eva Feder Kittay, Carol Gilligan, Annette C. Baier, Michael Stocker, Christina H. Sommers, Kathryn Pyne Addelson, Virginia Held, Thomas E. Hill Jr, Seyla Benhabib, George Sher, Marilyn Friedman, Jonathan Adler, Sara Ruddick, Mary Fainsod, David D. Laitin, Lizbeth Hasse & Sandra Harding (1989). Women and Moral Theory. Rowman & Littlefield Publishers.
    To find more information about Rowman and Littlefield titles, please visit www.rowmanlittlefield.com.
     
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  2.  36
    Annette C. Baier (2006). How Wide Is Hume's Circle? Hume Studies 32 (1):113-117.
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  3. Annette C. Baier (1985). What Do Women Want in a Moral Theory? Noûs 19 (1):53-63.
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  4. Annette C. Baier (1992). Trusting People. Philosophical Perspectives 6:137-153.
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  5. Annette C. Baier (1981). Cartesian Persons. Philosophia 10 (3-4):169-188.
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  6. Annette C. Baier (1970). Act and Intent. Journal of Philosophy 67 (19):648-658.
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  7. Annette C. Baier (1990). What Emotions Are About. Philosophical Perspectives 4:1-29.
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  8. Annette C. Baier (2007). Trust, Suffering, and the Aesculapian Virtues. In Rebecca L. Walker & P. J. Ivanhoe (eds.), Working Virtue: Virtue Ethics and Contemporary Moral Problems. Oxford University Press 136--153.
     
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  9. Annette C. Baier (1993). Moralism and Cruelty: Reflections on Hume and Kant. Ethics 103 (3):436-457.
    Both a morality, like Kant's, which relies on wrongdoers' guilt feelings and expectation of punishment, as enforcement for its requirements, and one which, like Hume's, relies on the feelings of shame and expectation of their fellows' contempt which will be felt by those showing lack of the moral virtues, seem to merit the charge that morality is an intrinsically cruel institution. The prospects for a gentle non-punitive morality are explored, and Hume's views found more promising, for this purpose, than Kant's.
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  10. Annette C. Baier (1982). Caring About Caring: A Reply to Frankfurt. Synthese 53 (2):273 - 290.
  11.  98
    Annette C. Baier (1993). How Can Individualists Share Responsibility? Political Theory 21 (2):228-248.
  12. Annette C. Baier (1987). Getting in Touch with Our Own Feelings. Topoi 6 (September):89-97.
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  13.  51
    Annette C. Baier (1984). Some Thoughts on How We Moral Philosophers Live Now. The Monist 67 (4):490-497.
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  14. Annette C. Baier (2004). Feelings That Matter. In Robert C. Solomon (ed.), Thinking About Feeling: Contemporary Philosophers on Emotions. Oxford University Press
     
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  15.  57
    Annette C. Baier (2012). Hume's Damage Control. The Philosophers' Magazine 56 (56):87-89.
    We want to know about philosophers’ lives in part to see how they applied their philosophy to their own lives. Plato’s account of Socrates’ life, trial, and death sets a great example here, perhaps never equalled, just as few philosophers equal Socrates in integrity and courage.
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  16.  83
    Annette C. Baier & Anik Waldow (2008). A Conversation Between Annette Baier and Anik Waldow About Hume's Account of Sympathy. Hume Studies 34 (1):61-87.
    We discuss the variety of sorts of sympathy Hume recognizes, the extent to which he thinks our sympathy with others’ feelings depends on inferences from the other’s expression, and from her perceived situation, and consider also whether he later changed his views about the nature and role of sympathy, in particular its role in morals.
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  17.  23
    Annette C. Baier (2006). Hume's Deathbed Reading. Hume Studies 32 (2):347-356.
    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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  18.  19
    Annette C. Baier (1992). Artificial Virtues and the Equally Sensible Non-Knaves: A Response to Gauthier. Hume Studies 18 (2):429-439.
  19.  36
    Annette C. Baier (1977). The Intentionality of Intentions. Review of Metaphysics 30 (3):389 - 414.
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  20.  36
    Annette C. Baier (1976). Mixing Memory and Desire. American Philosophical Quarterly 13 (July):213-20.
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  21.  53
    Annette C. Baier (2010). Hume's Touchstone. Hume Studies 36 (1):51-60.
    At the end of part 3 of Book 1 of his Treatise,1 Hume had given a touchstone by which to judge any account of the human mind, namely that, where other animals appear to display the same cognitive operation that we do, our account applies as well to them as to us.2 He tests his own account of causal inference this way and finds that it comes through with flying colors, since the effects of experience of constant conjunctions on animal (...)
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  22.  45
    Annette C. Baier (2009). Hume's Skeptical Crisis. [REVIEW] Hume Studies 35 (1/2):231-235.
  23.  4
    Annette C. Baier (1987). The Need for More Than Justice. Canadian Journal of Philosophy 17 (sup1):41-56.
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  24.  17
    Annette C. Baier (1988). Pilgrim's Progress. [REVIEW] Canadian Journal of Philosophy 18 (2):315-330.
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  25.  26
    Annette C. Baier (2010). Is Empathy All We Need. Abstracta 6 (2):28-41.
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  26.  10
    Annette C. Baier (1988). Philosophy and the Human Sciences, Philosophical Papers Vol.2. Canadian Journal of Philosophy 18 (3):589-594.
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  27.  11
    Annette C. Baier (1988). Review: Pilgrim's Progress. [REVIEW] Canadian Journal of Philosophy 18 (2):315 - 330.
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  28.  45
    Annette C. Baier (1990). Natural Virtues, Natural Vices. Social Philosophy and Policy 8 (1):24.
    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 (...)
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  29.  18
    Annette C. Baier (2006). Hume's Deathbed Reading: A Tale of Three Letters. Hume Studies 32 (2):347-356.
    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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  30.  3
    Annette C. Baier (1988). Critical Notice. Canadian Journal of Philosophy 18 (3):589-594.
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  31.  14
    Annette C. Baier (1993). David Hume, Spinozist. Hume Studies 19 (2):237-252.
  32.  47
    Annette C. Baier (1987). Commodious Living. Synthese 72 (2):157 - 185.
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  33. Annette C. Baier (1996). The Vital but Dangerous Art of Ignoring: Selective Attention and Self-Deception. In Roger T. Ames & Wimal Dissanayake (eds.), Self and Deception: A Cross-Cultural Philosophical Enquiry. Albany: SUNY Press
     
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  34.  25
    Annette C. Baier (1994). Hume's System. [REVIEW] Philosophy and Phenomenological Research 54 (2):475-479.
  35.  28
    Annette C. Baier (1995). A Note on Justice, Care, and Immigration Policy. Hypatia 10 (2):150 - 152.
    Should a "caring" immigration policy give special treatment to would-be immigrants who are near neighbors? It is argued that, while those on our borders requesting entry have some special claim, it should not drown out the claims of more distant applicants for citizenship.
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  36.  28
    Annette C. Baier & Michael Luntley (1995). Moral Sentiments, and the Difference They Make. Aristotelian Society Supplementary Volume 69 (1):15 - 45.
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  37.  16
    Annette C. Baier (1972). Ways and Means. Canadian Journal of Philosophy 1 (3):275 - 293.
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  38.  22
    Annette C. Baier (1994). Response to My Critics. Hume Studies 20 (2):211-218.
  39.  20
    Annette C. Baier (1980). Hume on Resentment. Hume Studies 6 (2):133-149.
  40.  19
    Annette C. Baier (1992). Artificial Virtues and the Equally Sensible Non-Knaves. Hume Studies 18 (2):429-439.
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  41.  1
    Annette C. Baier & Mary Warnock (1990). Memory. Philosophical Review 99 (3):436.
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  42.  1
    Annette C. Baier & Judith Jarvis Thomson (1992). The Realm of Rights. Philosophical Review 101 (4):942.
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  43. Amelie Oksenberg Rorty & Annette C. Baier (1995). Moral Prejudices: Essays on Ethics. Philosophical Review 104 (4):608.
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  44.  27
    Annette C. Baier (1993). Book Reviews. [REVIEW] Mind 102 (408):668-674.
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  45.  6
    Annette C. Baier (1994). How To Get To Know One's Own Mind: Some Simple Ways. In John O'Leary-Hawthorne & Michaelis Michael (eds.), Philosophy in Mind. Kluwer 65--82.
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  46.  4
    Annette C. Baier (1985). Hume's Philosophy of Common Life. [REVIEW] Philosophical Books 26 (3):145-149.
  47.  7
    Annette C. Baier (1979). Good Men's Women. Hume Studies 5 (1):1-19.
  48.  4
    Annette C. Baier (1996). Barbara Herman., The Practice of Moral Judgments. International Studies in Philosophy 28 (2):139-140.
  49.  3
    Annette C. Baier (1984). Reasons and Persons. Philosophical Books 25 (4):220-224.
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  50.  3
    Annette C. Baier (1995). Response to Dancy. Philosophical Books 36 (4):243-245.
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