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Profile: Espen Gamlund (Bergen University)
  1. Espen Gamlund (2014). Ethical Aspects of Self-Forgiveness. SATS 15 (2):237-256.
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  2. Kristian Skagen Ekeli & Espen Gamlund (2011). Reconsidering Approaches to Moral Status. Ethics, Policy and Environment 14 (3):361 - 375.
    Ethics, Policy & Environment, Volume 14, Issue 3, Page 361-375, October 2011.
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  3. Espen Gamlund (2011). Forgiveness Without Blame. In Christel Fricke (ed.), The Ethics of Forgiveness. Routledge.
    It is widely recognised in moral philosophy that there is only something to forgive in cases of unexcused and unjustified wrongdoing. I will call this the standard view. According to this view, forgiveness presupposes that the person to be forgiven has done something that warrants blame and resentment. This standard view has not prompted much discussion in the literature on forgiveness. Most writers on forgiveness seem to accept that it only makes sense to speak of forgiveness in those cases where (...)
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  4. Espen Gamlund (2011). Introduction to 'Confronting Environmental Values'. Ethics, Policy and Environment 14 (3):307 - 312.
    Ethics, Policy & Environment, Volume 14, Issue 3, Page 307-312, October 2011.
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  5. Espen Gamlund (2011). Living Under the Guidance of Reason: Arne Naess's Interpretation of Spinoza. Inquiry 54 (1):2-17.
    There is no doubt that Spinoza values what he calls living under the guidance of reason, and that he somehow equates such a life with happiness. What is less clear is exactly how he conceives of such a life, and thus how he conceives of human happiness. According to Arne Naess's interpretation of Spinoza, the virtuous and free person will prefer the life of action, and happiness is best realised through living an active life “in the world”. Other scholars, however, (...)
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  6. Espen Gamlund (2011). The Duty to Forgive Repentant Wrongdoers. International Journal of Philosophical Studies 18 (5):651-671.
    The purpose of this paper is to consider the question of whether we have a duty to forgive those who repent and apologize for the wrong they have done. I shall argue that we have a pro tanto duty to forgive repentant wrongdoers, and I shall propose and consider the norm of forgiveness. This norm states that if a wrongdoer repents and apologizes to a victim, then the victim has a duty to forgive the wrongdoer, other things being equal. That (...)
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  7. Espen Gamlund (2010). Supererogatory Forgiveness. Inquiry 53 (6):540-564.
    While forgiveness is widely recognised as an example of a supererogatory action, it remains to be explained precisely what makes forgiveness supererogatory, or the circumstances under which it is supererogatory to forgive. Philosophers often claim that forgiveness is supererogatory, but most of the time they do so without offering an adequate explanation for why it is supererogatory to forgive. Accordingly, the literature on forgiveness lacks a sufficiently nuanced account of the supererogatory status of forgiveness. In this paper, I seek to (...)
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