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Profile: Torbjörn Tännsjö (Stockholm University)
  1.  47
    Claudio Marcello Tamburrini & Torbjörn Tännsjö (eds.) (2005). Genetic Technology and Sport: Ethical Questions. Routledge.
    For elite athletes seeking a winning advantage, manipulation of their own genetic code has become a realistic possibility. In Genetic Technology and Sport, experts from sports science, genetics, philosophy, ethics, and international sports administration describe the potential applications of the new technology and debate the questions surrounding its use.
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  2. Torbjörn Tännsjö (2011). Applied Ethics. A Defence. Ethical Theory and Moral Practice 14 (4):397-406.
    Given a reasonable coherentist view of justification in ethics, applied ethics, as here conceived of, cannot only guide us, in our practical decisions, but also provide moral understanding through explanation of our moral obligations. Furthermore, applied ethics can contribute to the growth of knowledge in ethics as such. We put moral hypotheses to crucial test in individual cases. This claim is defended against the challenges from moral intuitionism and particularism.
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  3. Torbjörn Tännsjö (2011). Why Should We Respect the Privacy of Donors of Biological Material? Medicine, Health Care and Philosophy 14 (1):43-52.
    Why should we respect the privacy of donors of biological material? The question is answered in the present article in general philosophical terms from the point of view of an ethics of honour, a libertarian theory of rights, a view of respect for privacy based on the idea that autonomy is of value in itself, and utilitarianism respectively. For different reasons the ethics of honour and the idea of the value of autonomy are set to one side. It surfaces that (...)
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  4.  28
    Torbjörn Tännsjö (1999). Coercive Care: The Ethics of Choice in Health and Medicine. Routledge.
    Coercive Care: The Ethics of Choice in Health and Medicine asks probing and challenging questions regarding the use of coercion in health care and social services. This book combines philosophical analysis with comparative studies of social policy and law in a large number of industrialized countries and proposes an ideal of judicial security on a global scale.
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  5. Henrik Ahlenius & Torbjörn Tännsjö (2012). Chinese and Westerners Respond Differently to the Trolley Dilemmas. Journal of Cognition and Culture 12 (3-4):195-201.
    A set of moral problems known as The Trolley Dilemmas was presented to 3000 randomly selected inhabitants of the USA, Russia and China. It is shown that Chinese are significantly less prone to support utility-maximizing alternatives, as compared to the US and Russian respondents. A number of possible explanations, as well as methodological issues pertaining to the field of surveying moral judgment and moral disagreement, are discussed.
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  6. Torbjörn Tännsjö (2007). Moral Relativism. Philosophical Studies 135 (2):123 - 143.
    Moral relativism comes in many varieties. One is a moral doctrine, according to which we ought to respect other cultures, and allow them to solve moral problems as they see fit. I will say nothing about this kind of moral relativism in the present context. Another kind of moral relativism is semantic moral relativism, according to which, when we pass moral judgements, we make an implicit reference to some system of morality (our own). According to this kind of moral relativism, (...)
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  7.  69
    Jesper Ryberg, Torbjörn Tännsjö & Gustaf Arrhenius (2006). The Repugnant Conclusion. The Stanford Encyclopedia of Philosophy. Online; Last Accessed October 4:2006.
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  8.  63
    Torbjorn Tannsjo (2002). Why We Ought to Accept the Repugnant Conclusion. Utilitas 14 (3):339.
    Derek Parfit has famously pointed out that ‘total’ utilitarian views, such as classical hedonistic utilitarianism, lead to the conclusion that, to each population of quite happy persons there corresponds a more extensive population with people living lives just worth living, which is better. In particular, for any possible population of at least ten billion people, all with a very high quality of life, there must be some much larger imaginable population whose existence, if other things are equal, would be better, (...)
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  9. Torbjorn Tannsjo (1985). Moral Conflict and Moral Realism. Journal of Philosophy 82 (3):113-117.
    There are genuine moral conflicts. sometimes by doing what we ought to do we do what we ought not to do. "pace" bernard williams the existence of such conflicts is compatible with the truth of moral realism. we realize this when we understand that ascriptions of rightness, wrongness, and obligatoriness are "de re" rather than "de dicto".
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  10.  19
    Torbjörn Tännsjö (2015). Utilitarianism or Prioritarianism? Utilitas 27 (2):240-250.
    A simple hedonistic theory allowing for interpersonal comparisons of happiness is taken for granted in this article. The hedonistic theory is used to compare utilitarianism, urging us to maximize the sum total of happiness, with prioritarianism, urging us to maximize a sum total of weighed happiness. It is argued with reference to a few thought experiments that utilitarianism is, intuitively speaking, more plausible than prioritarianism. The problem with prioritarianism surfaces when prudence and morality come apart.
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  11.  49
    Torbjorn Tannsjo (2007). The Myth of Innocence: On Collective Responsibility and Collective Punishment. Philosophical Papers 36 (2):295-314.
    Collectivities, just like individuals, exist, can act, bear responsibility for their acts and omissions, and be guilty. It sometimes makes sense to hold them responsible for what they do, or don't do, and to punish them for their misdeeds. With respect to many collectivities there is no practical purpose in holding them responsible, since there is no way that we can bring them to justice. But there are exceptions from this rule. In particular it is plausible to assume that sanctions (...)
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  12.  8
    Torbjörn Tännsjö (2014). Utilitarianism and Informed Consent. Journal of Medical Ethics 40 (7):445-445.
    Being targeted by Nir Eyal's ingenious argument,1 I am pleased to have the opportunity to respond. It is fairly obvious that my utilitarian argument accomplishes what it is supposed to accomplish, namely a defence of the idea that the notion of informed consent should take roughly the form it takes in Western medicine. But does it fly in the face of commonsense moral thinking? I will argue that it does not.My argument is based on hedonistic utilitarianism.2 This means that it (...)
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  13.  15
    Törbjörn Tännsjö (1998). Is Our Admiration for Sports Heroes Fascistoid? Journal of the Philosophy of Sport 25 (1):23-34.
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  14.  12
    Torbjörn Tännsjö (1995). Blameless Wrongdoing. Ethics 106 (1):120-127.
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  15.  21
    Torbjörn Tännsjö (2007). Future People, the All Affected Principle, and the Limits of the Aggregation: Model of Democracy.”. In J. Josefsson D. Egonsson (ed.), Hommage à Wlodek. Philosophical Papers Dedicated to Wlodek Rabinowicz.
  16.  61
    Torbjörn Tännsjö (2009). Ought We to Enhance Our Cognitive Capacities? Bioethics 23 (7):421-432.
    Ought we to improve our cognitive capacities beyond the normal human range? It might be a good idea to level out differences between peoples cognitive capacities; and some people's reaching beyond normal capacities may have some good side-effects on society at large (but also bad side-effects, of course). But is there any direct gain to be made from having ones cognitive capacities enhanced? Would this as such make our lives go better? No, I argue; or at least there doesn't seem (...)
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  17.  21
    Torbjörn Tännsjö (1995). In Defence of Theory in Ethics. Canadian Journal of Philosophy 25 (4):571 - 593.
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  18.  35
    Torbjörn Tännsjö (2015). A Realist and Internalist Response to One of Mackie’s Arguments From Queerness. Philosophical Studies 172 (2):347-357.
    If there is such a thing as objectively existing prescriptivity, as the moral realist claims, then we can also explain why—and we need not deny that—strong internalism is true. Strong conceptual internalism is true, not because of any belief in any magnetic force thought to be inherent in moral properties themselves, as Mackie argued, but because we do not allow that anyone has ‘accepted’ a normative claim, unless she is prepared to some extent to act on it.
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  19.  23
    Torbjorn Tannsjo (1989). The Morality of Collective Actions. Philosophical Quarterly 39 (155):221-228.
  20.  22
    Torbjorn Tannsjo (2007). Against Sexual Discrimination in Sports. In William J. Morgan (ed.), Ethics in Sport. Human Kinetics, Inc 347.
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  21.  12
    Torbjörn Tännsjö (1992). Who Are the Beneficiaries? Bioethics 6 (4):288–296.
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  22.  20
    Torbjörn Tännsjö (1993). Should We Change the Human Genome? Theoretical Medicine and Bioethics 14 (3).
    Should we change the human genome? The most general arguments against changing the human genome are here in focus. Distinctions are made between positive and negative gene therapy, between germ-line and somatic therapy, and between therapy where the intention is to benefit a particular individual (a future child) and where the intention is to benefit the human gene-pool.Some standard arguments against gene-therapy are dismissed. Negative somatic therapy is not controversial. Even negative, germ-line therapy is endorsed, if the intention is to (...)
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  23.  31
    Torbjörn Tännsjö (1990). Conservatism for Our Time. Routledge.
    1 THE CONSERVATIVE ATTITUDE THE HARD CORE OF THE CONSERVATIVE IDEOLOGY What is conservatism? It may seem a hopeless task to characterize a timeless concept ...
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  24. Torbjörn Tännsjö (1976). The Relevance of Metaethics to Ethics. Almqvist & Wiksell International.
     
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  25.  6
    Torbjorn Tannsjo (1995). Blameless Wrongdoing. Ethics 106 (1):120 - 127.
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  26.  25
    Torbjörn Tännsjö (1988). The Moral Significance of Moral Realism. Southern Journal of Philosophy 26 (2):247-261.
    Moral realism does not imply any interesting moral statements. However, There are pragmatic consequences of our acceptance of moral realism. If we accept moral realism we have good reasons to be concerned about moral arguments, And we are able to account for moral fallibility. If, On the other hand, We accept moral irrealism, A concern for moral arguments and moral consistency seems completely arbitrary, And we have difficulties to account for moral fallibility. We may even come to think, When accepting (...)
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  27.  2
    Claudia Tamburrini & Torbjorn Tannsjo (2005). 15 The Genetic Design of a New Amazon. In Claudio Marcello Tamburrini & Torbjörn Tännsjö (eds.), Genetic Technology and Sport: Ethical Questions. Routledge 181.
  28.  13
    Torbjörn Tännsjö (1989). Soft Determinism and How We Become Responsible for the Past. Philosophical Papers 18 (2):189-201.
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  29.  14
    Torbjörn Tännsjö (2006). Cosmopolitan Democracy Revisited. Public Affairs Quarterly 20 (3):267-291.
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  30.  39
    Torbjörn Tännsjö (1994). The Morality of Clinical Research – a Case Study. Journal of Medicine and Philosophy 19 (1):7-21.
    The paper is a record of a debate which took place between a group of clinicians and the author concerning a clinical trial of a drug supposed to postpone the time when HIV-patients develop AIDS. A problem with the trial was that on available (inconclusive) evidence it appeared that one patient out of 500 was killed by the drug. The question raised was whether, in view of this evidence, it was morally defensible to go on with the trial. The discussion (...)
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  31.  3
    Torbjörn Tännsjö (2015). Context-Dependent Preferences and the Right to Forgo Life-Saving Treatments. Social Theory and Practice 41 (4):716-733.
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  32.  34
    Torbjörn Tännsjö (2007). Social Psychology and the Paradox of Revolution. South African Journal of Philosophy 26 (2):228-238.
    No. South African Journal of Philosophy Vol.26 (2) 2007:228-238.
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  33.  45
    Torbjörn Tännsjö (1996). Classical Hedonistic Utilitarianism. Philosophical Studies 81 (1):97 - 115.
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  34. Torbjörn Tännsjö (2010). Medical Enhancement and the Ethos of Elite Sport. In Julian Savulescu & Nick Bostrom (eds.), Human Enhancement. OUP Oxford
     
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  35.  39
    Torbjörn Tännsjö (2009). On Deviant Causal Chains – No Need for a General Criterion. Analysis 69 (3):469 - 473.
    Donald Davidson brought to our attention deviant causal chains as a problem for causal theories of action. Consider Davidson's own example: " A climber might want to rid himself of the weight and danger of holding another man on a rope, and he might know that by loosening his hold on the rope he could rid himself of the weight and danger. This belief and want might so unnerve him as to cause him to loosen his hold, and yet it (...)
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  36.  9
    Torbjörn Tännsjö (1997). Doom Soon? [REVIEW] Inquiry 40 (2):243 – 252.
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  37.  28
    Torbjörn Tännsjö (2006). Understanding Through Explanation in Ethics. Theoria 72 (3):213-220.
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  38.  36
    Torbjörn Tännsjö (2004). Review: Goodness and Advice. [REVIEW] Mind 113 (452):787-791.
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  39.  21
    Torbjörn Tännsjö (1982). Responsibility and the Explanatory View of Consequences. Philosophical Studies 42 (2):151 - 161.
    I conclude that the explanatory view of consequences is a fruitful one.This view accounts for our common sense view that actions are, in some sense, ‘sufficient’ for their consequences. It shows in a concrete and illuminating manner that we are or may be responsible for a vast number of events no matter how ‘innocently’ our actions may be described. It allows for the fact that individuals lack responsibility for consequences of collective actions, thereby explaining a generally felt ‘double effect’ built (...)
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  40.  7
    Torbjorn Tannsjo (1998). Metaphysics and Morality. Inquiry 41 (3):355 – 359.
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  41.  15
    Torbjörn Tännsjö (1978). The Morality of Abstract Entities. Theoria 44 (1):1-18.
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  42.  4
    Nick Zangwill & Torbjorn Tannsjo (1992). Moral Realism. Philosophical Quarterly 42 (169):514.
    '...the book is very dense with ideas...arguments concerning innumerable interesting points are always worth pondering.'-THE PHILOSOPHICAL REVIEW.
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  43.  34
    Torbjörn Tännsjö (2008). Egalitarianism and the Putative Paradoxes of Population Ethics. Utilitas 20 (2):187-198.
    The repugnant conclusion is acceptable from the point of view of total utilitarianism. Total utilitarians do not seem to be bothered with it. They feel that it is in no way repugnant. To me, a hard-nosed total utilitarian, this settles the case. However, if, sometimes, I doubt that total utilitarianism has the final say in ethics, and tend to think that there may be something to some objection to it or another, it is the objection to it brought forward from (...)
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  44.  10
    Torbjörn Tännsjö (1990). Methodological Individualism. Inquiry 33 (1):69 – 80.
    The doctrine of methodological individualism is clarified and different versions of it are distinguished. The main thesis of the article is that methodological individualism is either a false doctrine or else a doctrine compatible with functionalism, structuralism, and Marxism. Positively it is maintained that, for all we know, collective entities such as power structures may shape our beliefs and values; these beliefs and values may explain some of our actions and expectations. These actions and expectations, together with similar actions and (...)
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  45.  28
    Torbjörn Tännsjö (2006). Non-Voluntary Sterilization. Journal of Medicine and Philosophy 31 (4):401 – 415.
    We cannot easily condemn in principle a policy where people are non-voluntarily sterilized with their informed consent (where they accept sterilization, if they do, in order to avoid punishment). There are conceivable circumstances where such a policy would be morally acceptable. One such conceivable circumstance is the one (incorrectly, as it were) believed by most decent advocates of eugenics in the late nineteenth and early twentieth century to exist: to wit, a situation where the human race as such is facing (...)
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  46.  2
    Torbjörn Tännsjö (1990). Methodological Individualism. Inquiry 33 (1):69-80.
    The doctrine of methodological individualism is clarified and different versions of it are distinguished. The main thesis of the article is that methodological individualism is either a false doctrine or else a doctrine compatible with functionalism, structuralism, and Marxism. Positively it is maintained that, for all we know, collective entities such as power structures may shape our beliefs and values; these beliefs and values may explain some of our actions and expectations. These actions and expectations, together with similar actions and (...)
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  47.  18
    Torbjörn Tännsjö (1987). The Moral Import of Modal Realism. Theoria 53 (2-3):87-96.
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  48.  25
    Torbjörn Tännsjö (2007). Why No Compromise is Possible. Metaphilosophy 38 (2-3):330–343.
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  49.  21
    Torbjörn Tännsjö (1984). Against Liberty. Journal of Value Inquiry 18 (2):83-97.
    There are no private particular actions that should be altogether free of social interference. No absolute distinction can be made between types of actions affecting others and those affecting only the agent. Relative to a purpose in formulating an act of law, for instance, such a distinction can, however, be made. The idea of social freedom could therefore be thought to imply that even if there are no absolutely private particular actions, and even if society could interfere for any purpose (...)
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  50.  21
    Torbjörn Tännsjö (2002). Quine's Nihilism. Ratio 15 (2):205–219.
    Quine is an important philosopher. The point of departure of his philosophical enterprise is sound: his down to earth naturalism, his scientism and behaviourism. However, he tends to get carried away by it, when he goes to extremes – and ends up in nihilism. It is certainly true that we can never quite rule out the possibility that we have misunderstood another person. And what he or she means is a consequence mainly of two things. It is a consequence of (...)
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