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  • PhD, Hebrew University of Jerusalem, 1991.

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17 items found.
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  1.  5
    Noam Zohar (2013). Can Moral Integrity Warrant Opposition to Tax-Funded Healthcare? Ethical Perspectives 20 (1):154-162.
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  2.  5
    Noam Zohar (2012). Advantageous Interventions: Will Someone Be Healed? American Journal of Bioethics 12 (8):32 - 33.
    The American Journal of Bioethics, Volume 12, Issue 8, Page 32-33, August 2012.
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  3.  16
    Noam J. Zohar (2008). Should the Naked Soldier Be Spared? Social Theory and Practice 34 (4):623-634.
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  4.  36
    Noam Zohar (2007). Moral Disagreement and Providing Emergency Contraception: A Pluralistic Alternative. American Journal of Bioethics 7 (6):35 – 36.
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  5.  44
    Noam J. Zohar (2004). Innocence and Complex Threats: Upholding the War Ethic and the Condemnation of Terrorism. Ethics 114 (4):734-751.
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  6.  15
    Noam J. Zohar (2003). Co-Operation Despite Disagreement: From Politics to Healthcare. Bioethics 17 (2):121–141.
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  7.  8
    Noam J. Zohar (2003). The End of Humanity: Does Circumventing "Death" Help the Cause? American Journal of Bioethics 3 (1):12 – 13.
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  8.  9
    Noam J. Zohar (1998). A Jewish Perspective on Access to Healthcare. Cambridge Quarterly of Healthcare Ethics 7 (3):260-265.
    Can anyone doubt that the Jewish tradition mandates universal access to healthcare? In a comprehensive and illuminating discussion, A.L. Mackler seems to have already said all that needs to be said. After aptly analyzing the principles of the traditional institutions and norms relating to tzedakah, Mackler proceeded to apply these traditions to the context of healthcare, concluding that.
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  9.  2
    Noam J. Zohar (1998). From Lineage to Sexual Mores: Examining “Jewish Eugenics”. Science in Context 11 (3-4).
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  10.  19
    Noam J. Zohar (1996). Can a War Be Morally 'Optional'? Journal of Political Philosophy 4 (3):229–241.
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  11.  5
    Noam J. Zohar (1995). Human Action and God's Will: A Problem of Consistency in Jewish Bioethics. Journal of Medicine and Philosophy 20 (4):387-402.
    The religious legitimacy of medical practice was an issue of serious contention amongst medieval Jewish scholars. For Nahmanides, altering the patient's fate through manipulation of natural causality amounts to circumventing divine judgment. For Maimonides, however, human accomplishment is part of God's providential design; this view generally prevails in contemporary Jewish bioethics. But the doctrine of deligitimizing human intervention continues, even while unacknowledged, to underlie certain contemporary positions. These include arguments within Jewish bioethics about end-of-life decisions, which are therefore imbued with (...)
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  12.  5
    Noam J. Zohar (1994). Book Reviews. [REVIEW] Mind 103 (409):89-92.
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  13.  9
    Noam J. Zohar (1993). Boycott, Crime, and Sin: Ethical and Talmudic Responses to Injustice Abroad. Ethics and International Affairs 7 (1):39–53.
    Zohar applies Talmudic views on communal sin to contemporary political discourse by posing the question "Are we our brothers' keepers?" The essay addresses international responsibility to protect victims of oppression worldwide.
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  14.  70
    Noam J. Zohar (1993). Collective War and Individualistic Ethics: Against the Conscription of "Self-Defense". Political Theory 21 (4):606-622.
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  15.  5
    Noam J. Zohar (1991). Commentary on Khan's "Genetic Harm: Bitten by the Body That Keeps You?". Bioethics 5 (4):309–311.
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  16.  19
    Noam J. Zohar (1991). Prospects for "Genetic Therapy" - Can a Person Benefit From Being Altered?. Prenatal Genetic Intervention: A Dubious Duty? Bioethics 5 (4):275–288.
  17.  1
    Noam J. Zohar (1991). Prospects for “Genetic Therapy” ‐ Can a Person Benefit From Being Altered? Bioethics 5 (4):275-288.
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