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Juha Räikkä
University of Turku
  1.  12
    Black Magic and Respecting Persons—Some Perplexities.Saul Smilansky & Juha Räikkä - forthcoming - Ratio.
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  2. Social Justice in Practice: Questions in Ethics and Political Philosophy.Juha Räikkä - 2014 - Springer.
  3. Environmental Security and Just Causes for War.Juha Räikkä & Andrei Rodin - 2015 - Almanac: Discourses of Ethics 10 (1):47-54.
    This article asks whether a country that suffers from serious environmental problems caused by another country could have a just cause for a defensive war? Danish philosopher Kasper Lippert-Rasmussen has argued that under certain conditions extreme poverty may give a just cause for a country to defensive war, if that poverty is caused by other countries. This raises the question whether the victims of environmental damages could also have a similar right to self-defense. Although the article concerns justice of war, (...)
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  4.  95
    The Problem of the Second Best: Conceptual Issues: Juha Räikkä.Juha Räikkä - 2000 - Utilitas 12 (2):204-218.
    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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  5.  55
    Brain Imaging and Privacy.Juha Räikkä - 2010 - 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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  6.  25
    Freedom and a Right (Not) to Know.Juha Räikkä - 1998 - Bioethics 12 (1):49-63.
  7.  25
    Global Justice and the Logic of the Burden of Proof.Juha Raikka - 2005 - Metaphilosophy 36 (1-2):228-239.
  8.  36
    Self-Deception and Religious Beliefs.Juha Räikkä - 2007 - Heythrop Journal 48 (4):513–526.
  9.  51
    The Ethics of Conspiracy Theorizing.Juha Räikkä - 2009 - Journal of Value Inquiry 43 (4):457-468.
  10. Conspiracy Theories and Ethics.Juha Räikkä - 2008 - 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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  11.  27
    Redistributive Wars and Just War Principles.Juha Räikkä - 2014 - Ratio.Ru 12:4-26.
    The topic of the paper is the justness of the so-called global redistributive wars — wars whose prime purpose would be the correction of global economic and power structures that are said to cause suffering in poor countries. My aim is to comment on Kasper Lippert-Rasmussen’s argument concerning the implications of Thomas Pogge’s theory of global poverty. Pogge has argued that affluent coun-tries uphold global institutional structures that have a significant causal role in leading to the poverty-related deaths of millions (...)
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  12.  56
    On Disassociating Oneself From Collective Responsiblity.Juha Räikkä - 1997 - Social Theory and Practice 23 (1):93-108.
  13. On Political Conspiracy Theories.Juha Räikkä - 2009 - Journal of Political Philosophy 17 (2):185-201.
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  14.  15
    Moderate Conventionalism and Cultural Appropriation.Juha Räikkä & Mikko Puumala - 2019 - Etikk I Praksis - Nordic Journal of Applied Ethics 1:81-88.
    Cultural appropriation, also called cultural borrowing, has been the topic of much discussion in recent years. Roughly speaking, cultural appropriation happens when someone outside of a cultural or ethnic group takes or uses some object that is characteristic or in some way important to the group without the group’s permission. Individuals who find cultural appropriation unproblematic have often argued that if we express moral criticism of the use of traditional Sami outfits by non-Sami, then we are logically committed to criticize (...)
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  15. The Social Concept of Disease.Juha Räikkä - 1996 - 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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  16.  42
    On Irrational Guilt.Juha Räikkä - 2005 - 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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  17.  34
    Burden of Proof Rules in Social Criticism.Juha Räikkä - 1997 - 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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  18.  15
    Adaptive Preferences and Self-Deception.Juha Räikkä - 2013 - In Juha Räikkä & Jukka Varelius (eds.), Adaptation and Autonomy: Adaptive Preferences in Enhancing and Ending Life. Springer. pp. 149-165.
  19. Poverty.Juha Räikkä - 2014 - In H. Ten Have & B. Gordijn (ed.), Handbook on Global Bioethics. pp. 785-798.
     
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  20.  8
    Genes and Morality: New Essays.Veikko Launis, Juhani Pietarinen & Juha Räikkä - 1999 - Rodopi.
    Most public discussion has focused on those effects of genetic research that are considered in some way unwanted or unpleasant. For example, there has been much debate concerning the risks and the ethical appropriateness of genetic screening, gene therapy, and agricultural applications based on genetic techniques. It often claimed that genetic research may cause new problems such as genetic discrimination, stigmatization, environmental risks, or mistreatment of animals.Genes and Morality: New Essays adopts a critical attitude toward genetic research, on both a (...)
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  21.  21
    On the Presumption of Equality.Juha Räikkä - 2019 - Critical Review of International Social and Political Philosophy 22 (7):809-822.
  22. Living in a Less Than Perfect World Essays in Political Philosophy.Juha Räikkä - 2004
     
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  23.  35
    The Repugnant Conclusion and the Welfare of Actual People.Juha Räikkä - 2002 - Theoria 68 (2):162-169.
  24.  10
    Is Privacy Relative?Juha Räikkä - 2008 - Journal of Social Philosophy 39 (4):534-546.
  25.  14
    Gaus on Ideal Justice.Juha Räikkä - 2017 - Rechtstheorie 48 (4):459-469.
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  26.  7
    Distribution and Ignorance.Juha Räikkä - forthcoming - Synthese:1-17.
    According to the so-called presumption of equality, a person who does not know whether there is an acceptable reason for differential treatment should just presume the similarity of the cases and treat them equally. If we assume that the presumption of equality is an acceptable moral principle, at least when the allocation cannot be postponed and an equal distribution of goods is possible, then an important question arises: when exactly does the allocator have sufficient reasons for differential treatment and is (...)
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  27.  44
    Are There Alternative Methods in Ethics?Juha Räikkä - 1996 - Grazer Philosophische Studien 52 (1):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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  28.  17
    Problems in Population Theory.Juha Raikka - 2000 - Journal of Social Philosophy 31 (4):401-413.
  29.  52
    When a Person Feels That She Is Guilty and Believes That She Is Not Guilty.Juha Räikkä - 2006 - 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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  30.  39
    The Ethics of Alien Attitudes.Juha Räikkä & Saul Smilansky - 2012 - The Monist 95 (3):511-532.
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  31.  64
    Pogge on Global Poverty.Juha Räikkä - 2006 - 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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  32.  6
    On Disassociating Oneself From Collective Responsiblity.Juha Räikkä - 1997 - Social Theory and Practice 23 (1):93-108.
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  33.  29
    James Stacey Taylor : The Metaphysics and Ethics of Death: Oxford University Press, New York, 2013, 271 Pp. ISBN 978-0-19-975113-6 $74.00 Hbk. [REVIEW]Juha Räikkä & Rosa Rantanen - 2015 - Journal of Value Inquiry 49 (3):497-502.
    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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  34.  1
    Regret and Obligation.Juha Räikkä - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 12:24-29.
    In Albert Camus' 1950 play Just Assassins, terrorists are at work in nineteenth-century Russia. They kill people, and they all believe that there is a superior moral reason for doing so. But they also know that killing is wrong. In their own view, they are innocent criminals; innocent, because their action is justified, but criminals, because they kill. So tacitly they conclude that they deserve punishment that will remove the regret from their shoulders. Their execution, by the same despotic authorities (...)
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  35.  44
    Rawls and International Justice.Juha Räikkä - 1997 - Philosophia 25 (1-4):163-189.
  36.  33
    The Role of Prohibitions in Ethics.Juha Räikkä & Marko Ahteensuu - 2005 - Journal of Value Inquiry 39 (1):27-35.
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  37.  11
    Privacy and Self-Presentation.Juha Räikkä - 2017 - Res Publica 23 (2):213-226.
    It has often been argued that one of the reasons why we should value privacy is that it enables self-presentation and impression management. According to this approach, it is valuable to be able to govern the impression one gives, as the capacity to govern impressions is an instrument by which people take care of their various social relationships. In this paper I will take a closer look at that approach on privacy, with specific reference to the alleged threats to privacy (...)
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  38.  9
    When a Person Feels That She Is Guilty and Believes That She Is Not Guilty.Juha Räikkä - 2006 - 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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  39.  25
    Demands for Forgiveness.Juha Räikkä - 2012 - Heythrop Journal 53 (5):724-730.
  40.  22
    Coercive Population Policies, Procreative Freedom, and Morality.Juha Räikkä - 2001 - 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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  41.  8
    Political Reforms, People’s Expectations, and Justice.Juha Räikkä - 2013 - Wisdom 1 (1):118.
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  42.  14
    The Ethical and Political Evaluation of Biotechnology Strategies.Juha Räikkä - 2009 - 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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  43.  9
    Why is There a Problem with Moral Dilemmas?Juha Räikkä - 1996 - Southwest Philosophy Review 12 (2):189-206.
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  44.  2
    Political Liberalism and Religious Ideals.Juha Raikka - 2007 - Res Cogitans 4 (2).
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  45.  8
    Knowledge Promotion as a Criterion for Evaluating Social Institutions.Juha Räikkä - 2004 - SATS 5 (2):59-68.
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  46.  3
    Pogge on Redistributive Wars.Juha Räikkä - 2016 - Rechtstheorie 47 (2):245-251.
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  47.  11
    The Moral Relevance of Cultural Disadvantage.Juha Räikkä - 2000 - Australasian Journal of Philosophy 78 (3):374 – 390.
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  48.  5
    Eric Racine , Pragmatic Neuroethics: Improving Treatment and Understanding of the Mind-Brain . Reviewed By.Juha Räikkä & Juho Ritola - 2011 - Philosophy in Review 31 (3):228-231.
  49.  3
    Are There Alternative Methods in Ethics?Juha Räikkä - 1996 - Grazer Philosophische Studien 52 (1):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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  50.  5
    The Place of Religious Arguments in Civic Discussion.Juha Raikka - 2000 - Ratio Juris 13 (2):162-176.
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