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  1. Sandra J. Peart & David M. Levy, Valuing (and Teaching) the Past.
    There is a difference between the private and social cost of preserving the past. While it may be privately rational to forget the past, the social cost is significant: we fail to see that Classical political economy is a polemic against racism. The past is a rich source of surprises and debates, and resources on the Web are uniquely suited to teaching such wide-ranging debates. Our ASecret History of the Dismal Science on the web, provides a rich series of windows (...)
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  2. David M. Levy (forthcoming). The Premature Death of Path Dependence. Complexity.
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  3. David M. Levy & Sandra I. Peart (2013). Adam Smith and the State! Language and Reform. In Christopher J. Berry, Maria Pia Paganelli & Craig Smith (eds.), The Oxford Handbook of Adam Smith. Oup Oxford. 372.
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  4. David M. Levy (2007). Information, Silence, and Sanctuary. Ethics and Information Technology 9 (4):233-236.
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  5. David M. Levy (2007). No Time to Think: Reflections on Information Technology and Contemplative Scholarship. [REVIEW] Ethics and Information Technology 9 (4):237-249.
    This paper argues that the accelerating pace of life is reducing the time for thoughtful reflection, and in particular for contemplative scholarship, within the academy. It notes that the loss of time to think is occurring at exactly the moment when scholars, educators, and students have gained access to digital tools of great value to scholarship. It goes on to explore how and why both of these facts might be true, what it says about the nature of scholarship, and what (...)
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  6. David M. Levy & Sandra J. Peart (2004). Analytical Egalitarianism, Anecdotal Evidence and Information Aggregation Via Proverbial Wisdom. Journal of Economic Methodology 11 (4):411-435.
    In this paper, we compare how individuals acquire and process information relative to their scientific counterparts. Individuals rely on a heuristic, what we call 'proverbial wisdom', while experts rely on models. We then examine the properties of 'proverbial wisdom' relative to models. As a preliminary step towards comparing models and proverbs, we propose commensurate idealizations of models and proverbs. We then demonstrate that aggregated anecdotal evidence can improve upon the expert's model-based estimation if the model is not exactly correct. Thus, (...)
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  7. David M. Levy & Sandra J. Peart (2004). Sympathy and Approbation in Hume and Smith: A Solution to the Other Rational Species Problem. Economics and Philosophy 20 (2):331-349.
    David Hume's sympathetic principle applies to physical equals. In his account, we sympathize with those like us. By contrast, Adam Smith's sympathetic principle induces equality. We consider Hume's “other rational species” problem to see whether Smith's wider sympathetic principle would alter Hume's conclusion that “superior” beings will enslave “inferior” beings. We show that Smith introduces the notion of “generosity,” which functions as if it were Hume's justice even when there is no possibility of contract. Footnotes1 An earlier version was presented (...)
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  8. David M. Levy (2003). Documents and the Search for Stable Ground. Logos 14 (1):6-11.
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  9. David M. Levy (1997). The Idea of Luxury: A Conceptual and Historical Investigation, Christopher J. Berry. Cambridge University Press, 1994, Xiv+ 271 Pages. [REVIEW] Economics and Philosophy 13 (1):134-.
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  10. Susan Feigenbaum & David M. Levy (1996). Research Bias: Some Preliminary Findings. Knowledge and Policy 9 (2-3):135-142.
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  11. David M. Levy (1995). Hanson's Salvation by Gambling. Social Epistemology 9 (1):39 – 40.
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  12. Susan Feigenbaum & David M. Levy (1993). Response to the Commentaries. Social Epistemology 7 (3):286 – 292.
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  13. Susan Feigenbaum & David M. Levy (1993). The Market for (Ir)Reproducible Econometrics. Social Epistemology 7 (3):215 – 232.
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  14. Susan Feigenbaum & David M. Levy (1993). The Market for (Ir) Reproducible Results. Social Epistemology 7 (3):215-232.
     
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  15. David M. Levy (1993). "Magic Buffalo" and Berkeley's Theory of Vision. Hume Studies 19 (1):223-226.
  16. David M. Levy (1993). "Magic Buffalo" and Berkeley's Theory of Vision: Learning in Society. Hume Studies 19 (1):223-226.
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  17. David M. Levy (1992). Bishop Berkeley Exorcises the Infinite. Hume Studies 18 (2):511-536.
  18. David M. Levy (1992). Bishop Berkeley Exorcises the Infinite: Fuzzy Consequences of Strict Finitism. Hume Studies 18 (2):511-536.
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  19. David M. Levy (1985). The Impossibility of a Complete Methodological Individualist: Reduction When Knowledge is Imperfect. Economics and Philosophy 1 (1):101-.
    F. A. Hayek is uniquely responsible for his fellow economists grasping the importance of the decentralization of knowledge: as Hayek shows in his pathbreaking “The Use of Knowledge in Society,” knowledge nowhere exists as a coherent whole and to pretend otherwise is a most serious error. Hayek also shares responsibility for the popularity of a strong form of the methodological individualist research program which asserts that since collectives as such have no impact on the choices of individuals, investigators ought to (...)
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  20. David M. Levy & Simon H. Tulchin (1925). The Resistant Behavior of Infants and Children. II. Journal of Experimental Psychology 8 (3):209.
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