 Other philosophers writing particularly from a feminist view favor endorsing any traditional moral theory that incorporates “feminine” motivation. Annette Baier favors a Humean account over Kant’s, arguing that Hume is the “woman’s moral theorist”(1987). While Baier acknowledges that Hume had less than feminist views since he saw women as weaker than men in mind and body, she believes that nonetheless Hume’s theory squares with women’s moral wisdom, both in the concept of morality that many women have, and in their experiences that lead them to have it (38). Baier contrasts Hume’s moral theory with Kant’s, specifically in connection to Carol Gilligan’s conclusions about men’s and women’s moral reasoning (see below; 1982). Gilligan is a psychologist who set out to collect data about women’s moral reasoning, which she noted was not reflected in the experiments conducted just on males by another psychologist, Lawrence Kohlberg (see the entry on  feminist ethics).  Baier notes the following differences between Kant and Hume, which she takes to resemble those Gilligan suggested between the women she studied and Kohlberg’s men. Kant makes morality a matter of obedience to universal law through which we obtain freedom, but Hume makes it a matter of cultivating character traits directed at peace of mind and integrity; Kant takes reason to be the fundamental moral capacity, and Hume takes sympathy, or the heart’s responses to particular persons, to be this capacity; Kant takes the rules of justice to be morally binding, while Hume emphasizes convention and eradicating contradictions in the passions of sympathetic persons. Hume also emphasizes relations between unequals, such as in parents’ love for their children, which he believed to be the strongest bond the mind is capable of, and from which he builds his moral theory. Gilligan presented data from female and male subjects showing that by and large, females made decisions about moral dilemmas based on concrete situations in which the parties know details about each other, emphasizing feelings such as care for others, and preserving relations, while males for the most part decided on the basis of rule-following and justice while abstracting from the details of the case. This is not to say that Gilligan’s claims are free from controversy; rather, since she published the results of her study, her claims have been criticized for perpetuating sexist stereotypes (Tronto 1993), for being inaccurate both because there are not significant differences in the reasoning of males and females at different life stages (Walker 1993), and because any differences in moral reasoning have more to do with education or general cognitive development rather than gender (Greeno and Maccoby 1993), for being false because her sample size and characterizations are inadequate for drawing the conclusions she does about gendered reasoning (Luria 1993) and for invoking generalizations that can be used to support racist views (Moody-Adams 1991, 199). These objections aside, Baier argues that Gilligan’s data about females’ moral reasoning is aligned with Hume’s theory, while data about males’ moral reasoning is aligned with other justice-oriented theories such as Kant’s and Hobbes’s. Baier endorses Hume’s theory as more amiable to feminism since it speaks more accurately to women’s experiences than Kantian or other justice-oriented theories, particularly women’s experience of care-taking relationships that require knowing the particularities of the persons involved.