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  1. Juha Räikkä & Rosa Rantanen (forthcoming). James Stacey Taylor (Ed.): The Metaphysics and Ethics of Death. Journal of Value Inquiry:1-6.
    This is the first collection of essays of philosophical thanatology that explicitly connects the metaphysical and the ethical questions of death, including some bioethical questions. The volume has four sections, and the discussion moves from historical and theoretical problems to practical issues of bioethics. However, as the editor of the book, James Stacey Taylor, has surely intended, the practical questions discussed are closely related to traditional metaphysical problems, most notably to the questions such as whether death is a harm to (...)
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  2. Juha Raikka (2013). From Philosophy, Economics and Psychology Springer (2009)(Edited with Sven. In Juha Räikkä & Jukka Varelius (eds.), Adaptation and Autonomy: Adaptive Preferences in Enhancing and Ending Life. Springer. 10--199.
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  3. Juha Räikkä (2013). Adaptive Preferences and Self-Deception. In. In Juha Räikkä & Jukka Varelius (eds.), Adaptation and Autonomy: Adaptive Preferences in Enhancing and Ending Life. Springer. 149--165.
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  4. Juha Räikkä & Saul Smilansky (2013). The Ethics of Alien Attitudes. The Monist 95 (3):511-532.
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  5. Juha Räikkä & Jukka Varelius (eds.) (2013). Adaptation and Autonomy: Adaptive Preferences in Enhancing and Ending Life. Springer.
    This volume gathers together previously unpublished articles focusing on the relationship between preference adaptation and autonomy in connection with human enhancement and in the end-of-life context.
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  6. Juha Räikkä & Juho Ritola (2011). Eric Racine , Pragmatic Neuroethics: Improving Treatment and Understanding of the Mind-Brain . Reviewed By. Philosophy in Review 31 (3):228-231.
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  7. Juha Räikkä (2010). Brain Imaging and Privacy. Neuroethics 3 (1):5-12.
    I will argue that the fairly common assumption that brain imaging may compromise people’s privacy in an undesirable way only if moral crimes are committed is false. Sometimes persons’ privacy is compromised because of failures of privacy. A normal emotional reaction to failures of privacy is embarrassment and shame, not moral resentment like in the cases of violations of right to privacy. I will claim that if (1) neuroimaging will provide all kinds of information about persons’ inner life and not (...)
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  8. Juha Räikkä (2010). Demands for Forgiveness. Heythrop Journal 53 (5):724-730.
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  9. Juha Räikkä (2009). On Political Conspiracy Theories. Journal of Political Philosophy 17 (2):185-201.
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  10. Juha Räikkä (2009). The Ethical and Political Evaluation of Biotechnology Strategies. Medicine, Health Care and Philosophy 12 (3):273-280.
    In this paper I will briefly discuss the role and function of the ethical advisory committees and other ethics bodies that are supposed to take care of the ethical dimension of the biotechnology strategies. The expert ethical advice has created colourful discussion in many contexts, but here I aim to analyze the role and relevance of ethical expertise in the context of national and regional biotechnology strategies. I will argue that it may be quite unproblematic that the work of the (...)
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  11. Juha Räikkä (2009). The Ethics of Conspiracy Theorizing. Journal of Value Inquiry 43 (4):457-468.
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  12. Juha Räikkä (2008). Conspiracy Theories and Ethics. Proceedings of the Xxii World Congress of Philosophy 50:651-659.
    Political conspiracy theorists have done a lot of good in the past; undoubtedly they will do a lot of good in the future too. However, it is important to point out that conspiracy theories may have adverse consequences too. Political conspiracy theorizing, as a public activity, may lead to harmful scapegoating and its implications may be racist and fascist rather than democratic. Conspiracy theories may undermine trust in political institutions. Certain conspiracy theories are kept artificially alive, because of their political (...)
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  13. Juha Räikkä (2008). Is Privacy Relative? Journal of Social Philosophy 39 (4):534-546.
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  14. Juha Raikka (2007). Self-Deception and Religious Beliefs. Heythrop Journal 48 (4):513-526.
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  15. Juha Räikkä (2007). Self-Deception and Religious Beliefs. Heythrop Journal 48 (4):513–526.
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  16. Juha Räikkä (2006). Pogge on Global Poverty. Journal of Global Ethics 2 (1):111 – 118.
    Thomas Pogge has recently defended additional ways in which to eradicate poverty from the developing world. In this article, Pogge's argument is discussed. First the premises on which Pogge relies are summarized and the logic of 'international borrowing privilege' introduced. Then it is argued that Pogge's solutions to the poverty problem would face similar difficulties to many other solutions - that is, in order to work properly they all must gain extensive international support and political willingness, which they will not (...)
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  17. Juha Räikkä (2006). When a Person Feels That She Is Guilty and Believes That She Is Not Guilty. The Proceedings of the Twenty-First World Congress of Philosophy 9:149-152.
    Guilt feelings are an important part of our emotional life that is relevant to moral philosophy, and guilt feelings raise many theoretically interesting questions. One such question is the problem of how it is possible that sometimes people seem to feel guilty because of an act they have committed even if they believe that the act is not wrong and that it does not have any moral costs. A person raised in a religious family may have been taught that going (...)
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  18. Jussi Haukioja & Juha Räikkä (eds.) (2005). Elämän merkitys: Filosofisia kirjoituksia elämästä. Unipress.
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  19. Juha Raikka (2005). Global Justice and the Logic of the Burden of Proof. Metaphilosophy 36 (1-2):228-239.
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  20. Juha Räikkä (2005). On Irrational Guilt. Ethical Theory and Moral Practice 7 (5):473 - 485.
    A person raised in a religious family may have been taught that going to the theater is not allowed, and even if he has rejected this taboo years ago, he still feels guilty when attending theater. These kinds of cases may not be rare, but they are strange. Indeed, one may wonder how they are even possible. This is why an explanation is needed, and in my paper I aim to give such an explanation. In particular, I will first provide (...)
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  21. Juha Räikkä & Marko Ahteensuu (2005). The Role of Prohibitions in Ethics. Journal of Value Inquiry 39 (1):27-35.
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  22. Juha Räikkä (2004). The Self-Fulfilling Prophecies and Global Inequality. Philosophy and Geography 7 (2):193-200.
    In this paper I will discuss the causes of global inequality. I will argue that there may be other important reasons for poverty than Western selfishness. Further, I will claim that most Western people believe that for one reason or another it is practically impossible to eradicate poverty, and that this shared belief itself may be a cause for why it is practically impossible to eradicate it in the near future. The question is about an unfortunate self-fulfilling prophecy. In my (...)
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  23. Juha Räikkä (2004). Knowledge Promotion as a Criterion for Evaluating Social Institutions. SATS 5 (2):59-68.
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  24. Juha Räikkä (2002). The Repugnant Conclusion and the Welfare of Actual People. Theoria 68 (2):162-169.
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  25. Juha Räikkä (2001). Coercive Population Policies, Procreative Freedom, and Morality. Philosophy and Geography 4 (1):67-77.
    I shall briefly evaluate the common claim that ethically acceptable population policies must let individuals to decide freely on the number of their children. I shall ask, first, what exactly is the relation between population policies that we find intuitively appealing, on the one hand, and population policies that maximize procreative freedom, on the other, and second, what is the relation between population policies that we tend to reject on moral grounds, on the one hand, and population policies that use (...)
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  26. Juha Raikka (2000). Problems in Population Theory. Journal of Social Philosophy 31 (4):401-413.
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  27. Juha Räikkä (2000). The Problem of the Second Best: Conceptual Issues. Utilitas 12 (02):204-.
    In this article I shall undertake a preliminary exploration of the notion of second best. I shall follow a three-step strategy. First, I shall introduce some applications of the theorem of the second best in different fields of philosophy and social sciences. Secondly, I shall make several conceptual distinctions related to the theorem. I aim to show that there are certain theoretical results that are similar but not identical to the theorem of the second best, and that the notion of (...)
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  28. Juha Raikka (2000). The Place of Religious Arguments in Civic Discussion. Ratio Juris 13 (2):162-176.
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  29. Juha Räikkä (2000). Problems in Population Theory. Journal of Social Philosophy 31 (4):401–413.
  30. Juha Räikkä (2000). The Moral Relevance of Cultural Disadvantage. Australasian Journal of Philosophy 78 (3):374 – 390.
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  31. Juha Raikka (1998). Freedom and a Right (Not) to Know. Bioethics 12 (1):49-63.
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  32. Juha Räikkä (1998). Freedom and a Right (Not) to Know. Bioethics 12 (1):49–63.
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  33. Juha Räikkä (1997). Burden of Proof Rules in Social Criticism. Argumentation 11 (4):463-477.
    The article discusses burden of proof rules in social criticism. By social criticism I mean an argumentative situation in which an opponent publicly argues against certain social practices; the examples I consider are discrimination on the basis of species and discrimination on the basis of one's nationality. I argue that burden of proof rules assumed by those who defend discrimination are somewhat dubious. In social criticism, there are no shared values which would uncontroversially determine what is the reasonable presumption and (...)
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  34. Juha Räikkä (1997). On Disassociating Oneself From Collective Responsiblity. Social Theory and Practice 23 (1):93-108.
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  35. Juha Räikkä (1997). Rawls and International Justice. Philosophia 25 (1-4):163-189.
  36. Juha Räikkä (1996). Are There Alternative Methods in Ethics? Grazer Philosophische Studien 52:173-189.
    Do all methods of moral justification resemble the method of reflective equilibrium in presupposing that moral judgment's being justified depends at least in part on its being appropriately related to our actual substantial moral views? Can a moral judgment be justified without such a presupposition? I shall distinguish three versions of the no-option argument According to any version of the no-option argument, there is certain fact which characterizes moral theories, and that fact implies that there is no option other than (...)
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  37. Juha Räikkä (1996). The Social Concept of Disease. Theoretical Medicine and Bioethics 17 (4).
    In the discussion of such social questions as how should alcoholics be treated by society? and what kind of people are responsible in the face of the law?, is disease a value-free or value-laden notion, a natural or a normative one? It seems, for example, that by the utterance alcoholism should be classified as a disease we mean something like the following: the condition called alcoholism is similar in morally relevant respects to conditions that we uncontroversially label diseases, and therefore (...)
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  38. Juha Räikkä (1996). Why is There a Problem with Moral Dilemmas? Southwest Philosophy Review 12 (2):189-206.
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  39. Risto Hilpinen, Olli Koistinen & Juha Räikkä (eds.) (1993). Good Reason: Essays Dedicated to Risto Hilpinen. Turun Yliopisto.
     
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