Annette Baier goes beyond her earlier work on David Hume to reflect on a topic that links his philosophy to questions of immediate relevance—in particular, questions about what character is and how it shapes our lives. Her reading radically revises the received interpretation of Hume's epistemology and, in particular, philosophy of mind.
Annette Baier delivers an appeal for our fundamental moral notions to be governed not by rules and codes but by trust: a moral prejudice. Along the way, she gives us the best feminist philosophy there is. Baier's topics range from violence to love, from cruelty to justice, and are linked by a preoccupation with vulnerability and inequality of vulnerability, with trust and distrust of equals, with cooperation and isolation. Throughout, she is concerned with the theme of women's roles. In this provocative exploration of the implications of trusting to trust rather than proscription, Baier interweaves anecdote and autobiography with readings of Hume and Kant to produce an entertaining, challenging, and highly readable book.
Annette Baier's aim is to make sense of David Hume's Treatise as a whole. Hume's family motto, which appears on his bookplate, was True to the End. Baier argues that it is not until the end of the Treatise that we get his full story about truth and falsehood, reason and folly. By the end, we can see the cause to which Hume has been true throughout the work. Baier finds Hume's Treatise of Human Nature to be a carefully crafted literary and philosophical work which itself displays a philosophical progress of sentiments. His starting place is an overly abstract intellectualism that deliberately thrusts passions and social concerns into the background. In the three interrelated books of the Treatise, his self-understander proceeds through partial successes and dramatic failures to emerge with new-found optimism, expecting that the exact knowledge the morally self-conscious anatomist of human nature can acquire will itself improve and correct our vision of morality. Baier describes how, by turning philosophy toward human nature instead of toward God and the universe, Hume initiated a new philosophy, a broader discipline of reflection that can embrace Charles Darwin and Michel Foucault as well as William James and Sigmund Freud. Hume belongs both to our present and to our past.
Annette Baier goes beyond her earlier work on David Hume to reflect on a topic that links his philosophy to questions of immediate relevance—in particular, questions about what character is and how it shapes our lives. Her reading radically revises the received interpretation of Hume's epistemology and, in particular, philosophy of mind.
Like David Hume, whose work on justice she engages here, Annette C. Baier is a consummate essayist: her spirited, witty prose captures nuances and telling examples in order to elucidate important philosophical ideas.Baier is also one of Hume’s most sensitive and insightful readers. In The Cautious Jealous Virtue, she deepens our understanding of Hume by examining what he meant by “justice.” In Baier’s account, Hume always understood justice to be closely linked to self-interest (hence his description of it in An Enquiry Concerning the Principles of Morals as “the cautious jealous virtue”), but his understanding of the virtue expanded over time, as evidenced by later works, including his History of England.Along with justice, Baier investigates the role of the natural virtue of equity (which Hume always understood to constrain justice) in Hume’s thought, arguing that Hume’s view of equity can serve to balance his account of the artificial virtue of justice. The Cautious Jealous Virtue is an illuminating meditation that will interest not only Hume scholars but also those interested in the issues of justice and in ethics more generally.
Marking the tercentenary of David Hume's birth, Annette Baier has created an engaging guide to the philosophy of one of the greatest thinkers of Enlightenment Britain. Drawing deeply on a lifetime of scholarship and incisive commentary, she deftly weaves Hume’s autobiography together with his writings and correspondence, finding in these personal experiences new ways to illuminate his ideas about religion, human nature, and the social order. Excerpts from Hume’s autobiography at the beginning of each chapter open a window onto the eighteenth-century context in which Hume’s philosophy developed. Famous in Christian Britain as a polymath and a nonbeliever, Hume recounts how his early encounters with clerical authority laid the foundation for his lifelong skepticism toward religion. In Scotland, where he grew up, he had been forced to study lists of sins in order to spot his own childish flaws, he reports. Later, as a young man, he witnessed the clergy’s punishment of a pregnant unmarried servant, and this led him to question the violent consequences of the Church’s emphasis on the doctrine of original sin. Baier’s clear interpretation of Hume’s Treatise of Human Nature explains the link between Hume’s growing disillusionment and his belief that ethics should be based on investigations of human nature, not on religious dogma. Four months before he died, Hume concluded his autobiography with a eulogy he wrote for his own funeral. It makes no mention of his flaws, critics, or disappointments. Baier’s more realistic account rivets our attention on connections between the way Hume lived and the way he thought—insights unavailable to Hume himself, perhaps, despite his lifelong introspection.
Annette Baier delivers an appeal for our fundamental moral notions to be governed not by rules and codes but by trust: a moral prejudice. Along the way, she gives us the best feminist philosophy there is. Baier's topics range from violence to love, from cruelty to justice, and are linked by a preoccupation with vulnerability and inequality of vulnerability, with trust and distrust of equals, with cooperation and isolation. Throughout, she is concerned with the theme of women's roles. In this provocative exploration of the implications of trusting to trust rather than proscription, Baier interweaves anecdote and autobiography with readings of Hume and Kant to produce an entertaining, challenging, and highly readable book.
Since Descartes, it has seemed natural for philosophers to take reason to be complete in each individual reasoner. Locke wrote, "God, that hath given the World to Men in common, hath also given them Reason..." In The Commons of the Mind, Annette C. Baier asks whether reason and other aspects of mind are possessed "in common" in the strong Lockean sense. She looks at the relation between two views of mind: on the one hand, the idea that mind is something possessed by each individual, independently of membership in a culture and a society, and on the other hand, the idea that mental activities and states are essentially social. She focuses her examination on three activities we take to be quintessentially mental ones, reasoning, intending, and moral reflection, in each case emphasizing the interdependence of minds, and the role of social practices in setting the norms governing these mental activities. Professor Baier defends the view that both our reasoning and our intention-formation require a commons of the mind, that is, the background existence of shared reasonings, intentions, and actions. However, she concludes that moral reflection, as a social capacity, is still in its infancy and that a commons of the mind is by no means assured with regard to morality. This volume is based on Professor Baier's Cams Lectures delivered at the meeting of the Eastern Division of the American Philosophical Association in December 1995. Excerpt from The Commons of the Mind: "How are we to decide whether to take reason to be an essentially private thing that can, however, turn on a public display when it chooses to do so, or, like conversing, to be an essentially social skill, which can, however, be retained a while through periods of solitary confinement?
The rights of past and future persons -- For the sake of future generations -- Discriminate death-dealing: who may kill whom, and how? -- Can philosophers be patriots? -- Why honesty is a hard virtue postscript -- Getting in touch with our own feelings -- How to get to know one's own mind: some simple ways -- The moral perils of intimacy -- Feelings that matter -- Demoralization, trust, and the virtues -- Sympathy and self-trust -- Putting hope in its place -- How to lose friends: some simple ways -- Alienating affection -- Faces, and other body parts -- Other minds: jottings towards an intellectual self-image.
Baier aims to make sense of Hume's Treatise as a whole. Hume’s family motto was “True to the End.” Baier argues that it is not until the end of the Treatise that we get his full story about “truth and falsehood, reason and folly.” By the end, we can see the cause to which Hume has been true throughout the work.
Like David Hume, whose work on justice she engages here, Annette C. Baier is a consummate essayist: her spirited, witty prose captures nuances and telling examples in order to elucidate important philosophical ideas.Baier is also one of Hume’s most sensitive and insightful readers. In The Cautious Jealous Virtue, she deepens our understanding of Hume by examining what he meant by “justice.” In Baier’s account, Hume always understood justice to be closely linked to self-interest (hence his description of it in An Enquiry Concerning the Principles of Morals as “the cautious jealous virtue”), but his understanding of the virtue expanded over time, as evidenced by later works, including his History of England.Along with justice, Baier investigates the role of the natural virtue of equity (which Hume always understood to constrain justice) in Hume’s thought, arguing that Hume’s view of equity can serve to balance his account of the artificial virtue of justice. The Cautious Jealous Virtue is an illuminating meditation that will interest not only Hume scholars but also those interested in the issues of justice and in ethics more generally.
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