Search results for 'Shlomit Harrosh' (try it on Scholar)

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Profile: Shlomit Harrosh (Oxford University, Hebrew University of Jerusalem)
  1.  71
    Shlomit Harrosh (2011). Identifying Harms. Bioethics 26 (9):493-498.
    Moral disagreements often revolve around the issue of harm to others. Identifying harms, however, is a contested enterprise. This paper provides a conceptual toolbox for identifying harms, and so possible wrongdoing, by drawing several distinctions. First, I distinguish between four modes of human vulnerability, forming four ways in which one can be in a harmed state. Second, I argue for the intrinsic disvalue of harm and so distinguish the presence of harm from the fact that it is instrumental to or (...)
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  2.  46
    Shlomit C. Schuster (1999). Philosophy Practice: An Alternative to Counseling and Psychotherapy. Praeger.
    This volume describes the main theoretical aspects of this practice based on an open-ended dialogue between a philosophical practitioner and a client or a group ...
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  3.  38
    Shlomit Schuster (1998). Everybody's Philosophical Counselling. The Philosophers' Magazine 3 (3):44-45.
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  4.  33
    Shlomit Wallerstein (2015). Delegation of Powers and Authority in International Criminal Law. Criminal Law and Philosophy 9 (1):123-140.
    By what right, or under whose authority, do you try me? This is a common challenge raised by defendants standing trial in front of international criminal courts or tribunals. The challenge comes from the fact that traditionally criminal law is justified as a response of the state to wrongdoing that has been identified by the state as a crime. Nevertheless, since the early 1990s we have seen the development of international criminal tribunals that have the authority to judge certain crimes. (...)
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  5.  16
    Shlomit C. Schuster (1998). On Philosophical Self-Diagnosis and Self-Help. International Journal of Applied Philosophy 12 (1):37-50.
    In this paper I describe and analyze the need for an alternative, non-clinical approach to counseling, i.e., philosophical counseling. Throughout the first part of this paper. I aim to prove pragmatically the truth or validity of this new non-clinical approach to counseling by describing its effectiveness in a case-study. In the second part, I suggest that many philosophers have made use of philosophical self-diagnosis and self-help to improve their own well-being, although for their private practice of philosophy they did not (...)
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  6.  11
    Shlomit C. Schuster (2013). A Philosophical Analysis and Critique of Dr. Irvin Yalom's Writings Concerning Philosophical Counseling. International Journal of Applied Philosophy 27 (1):131-143.
    In this analysis of Yalom’s account of philosophical counseling I show that his perception of it is largely informed by his own ideas about existential psychotherapy and group therapy. Additionally I find that When Nietzsche Wept, and The Schopenhauer Cure comply with Yalom’s personal development and struggles in psychotherapy with philosophy, religion, and boundary violations. Conflicting ideas and attitudes concerning the formerly mentioned are traced also in other works by Yalom.
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  7.  30
    Shlomit C. Schuster (2001). Rousseau. The Philosophers' Magazine 14 (14):60-60.
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  8.  13
    Shlomit C. Schuster (1991). Philosophical Counselling. Journal of Applied Philosophy 8 (2):219-223.
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  9.  4
    Shlomit Asheri-Shahaf (2016). Patriotic Conscientious Objection to Military Service. Res Publica 22 (2):155-172.
    The purpose of this paper is to show that conscientious objection to military service is essentially not a dilemma of freedom of conscience versus the duty to obey the law, but above all a dilemma between two conflicting patriotic moral obligations. Furthermore, the paper demonstrates that CO is justifiable on the basis of what is known as moderate patriotism, that is, out of a patriotism which is committed simultaneously to universal and particular values. The paper begins with a critical discussion (...)
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  10.  24
    Shlomit Tamari (2011). How Merleau-Ponty Can Provide a Philosophical Foundation for Vandana Shiva's Views on Biodiversity. Comparative and Continental Philosophy 2 (2):275-289.
    This essay argues that Merleau-Ponty’s concept of nature as a “privileged expression” of ontology provides the conceptual support for a more responsible attitude toward humans and nature. Furthermore, this concept of nature needs to be viewed in the light of a more profound concept that opens a new vision of the human being’s place in the world, namely Merleau-Ponty’s fields of perception. Shiva’s writings pertaining to the environment gain a more profound, yet critical, understanding when viewed in this way. Similarly, (...)
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  11.  9
    Shlomit C. Schuster (1992). Philosophy as If It Matters: The Practice of Philosophical Counseling. Critical Review 6 (4):587-599.
    At the close of this psychotherapeutic century, an alternative to psychotherapy has begun to emerge: the use of philosophy as guidance in order to ameliorate everyday life situations. This new approach to so?called psychological problems, consisting of various forms of open?ended dialogue and reflection on life, may prevent or resolve many of the ?illnesses? for which people seek psychiatric or psychological treatment. If successful, philosophical counseling would mark not only a radical shift in the direction of psychological care, but a (...)
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  12.  6
    Shlomit C. Schuster (1995). Report on Applying Philosophy in Philosophical Counseling. International Journal of Applied Philosophy 9 (2):51-55.
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  13.  1
    Anat Zohar & Shlomit Ginossar (1998). Lifting the Taboo Regarding Teleology and Anthropomorphism in Biology Education—Heretical Suggestions. Science Education 82 (6):679-697.
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  14.  6
    Shlomit C. Schuster (1998). Revisiting Hope Now with Benny Lévy. Sartre Studies International 4 (1):63-75.
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  15. Shlomit C. Schuster (2005). Orientación filosófica, psicoanálisis filosófico, primeros auxilios y café filosófico. A Parte Rei: Revista de Filosofía 40:14.
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  16. Shlomit Schuster & Jen Lin (2004). Philosophical counseling, philosophy, psychoanalysis, first aid, and philosophy cafe. Philosophy and Culture 31 (1):121-128.
    This essence is the philosophy of knowledge for personal and social well-being aspects of the contribution. In the Introduction to "What is philosophical counseling practice or philosophy?", I described the ancient philosophy has been caring for the soul and tradition of self, in the last twenty-five years has been the revitalization of philosophers and others up. "Philosophy of psychological analysis," "philosophical counseling hotline", and "personal well-being and Philosophy Cafe" is a contemporary German philosopher Gerd B. Achenbach, British theologian Chad Varah, (...)
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  17. Shlomit Schuster (2004). Philosophical Counseling, Psychoanalysis, First-Aid, and the Philosophical Café. Philosophy and Culture 31 (1):109-120.
    Outlined are several ways in which philosophical knowledge can contribute to personal and social well-being. In the introduction, "What is Philosophical Practice, Counseling, and Psychoanalysis" I describe how the ancient philosophical tradition of care for the soul or self has been revived among philosophers and others in the last twenty-five years. The sections "The Philosophical Counseling Hotline" and "Personal Well-being and the Philosophical Café '" are accounts of specific applications of ideas of the contemporary German philosopher Gerd B. Achenbach, the (...)
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  18.  38
    Shlomit C. Schuster (2003). The Philosopher's Autobiography: A Qualitative Study. Praeger.
    Examines philosophical autobiography as a literary genre and an alternative to Freudian psychoanalysis.
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  19. Shlomit Tamari (2008). Merleau-Ponṭy and environmental Education. Bar-Ilan University Press.
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  20. Shlomit Tamari (2008). Moris Merlo-Ponṭi Ṿeha-Ḥinukh Ha-Sevivati. Hotsaʼat Universiṭat Bar-Ilan.
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