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  1. David Michael Levin (2009). Experience and Description in the Moral Phenomenology of Merleau-Ponty and Levinas. In Robert Vallier, Wayne Jeffrey Froman & Bernard Flynn (eds.), Merleau-Ponty and the Possibilities of Philosophy: Transforming the Tradition. State University of New York Press.
  2. David Michael Levin (2009). On Civilized Cruelty. New Nietzsche Studies 5 (1/2):72-94.
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  3. David Michael Levin (2003). Cinders, Traces, Shadows on the Page. International Philosophical Quarterly 43 (3):269-288.
    In this paper I examine important texts by Jacques Derrida in which, either implicitly or explicitly, the Shoah, the catastrophe of the Holocaust is signified, interrupting, disrupting, even disfiguring the texture of the text. The question is how appropriately to remember and mourn the dead within philosophical discourse, how to remember what happened and how to understand it as a question not only of ethical and political responsibility but also as an evil deeply and pervasively reflected in the ontology and (...)
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  4. David Michael Levin (2002). On Civilized Cruelty: Nietzsche on the Disciplinary Practices of Western Culture. New Nietzsche Studies 5 (1/2):72-94.
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  5. David Michael Levin (2001). [Book Review] the Philosopher's Gaze, Modernity in the Shadows of Enlightenment. [REVIEW] Social Theory and Practice 27 (3):501-518.
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  6. David Michael Levin (2001). Los Filósofos y la Danza. A Parte Rei: Revista de Filosofía 14:7.
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  7. David Michael Levin (2001). What Measure Now? A Survivor's Reflections on the Holocaust. Philosophy Today 45 (2):175-186.
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  8. David Michael Levin (1999). A Reading of Neumann and Merleau-Ponty. In Roger Brooke (ed.), Pathways Into the Jungian World: Phenomenology and Analytical Psychology. Routledge.
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  9. David Michael Levin (1999). A Responsive Voice. Chiasmi International 1:65-102.
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  10. David Michael Levin (1999). The Ontological Dimension of Embodiment: Heidegger's Thinking of Being. In Simon Critchley (ed.), The Body: Classic and Contemporary Readings. Blackwell Publishers.
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  11. David Michael Levin (1999). Una voce in risposta (riassunto). Chiasmi International 1:103-103.
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  12. David Michael Levin (1999). Une voix qui répond (résumé). Chiasmi International 1:103-103.
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  13. David Michael Levin (1998). Singing the World: Merleau-Ponty's Phenomenology of Language. Philosophy Today 42 (3):319-336.
    Drawing on Merleau-Ponty's recognition of a prepersonal stage and dimension of our embodied experience to carry forward his phenomenology of language, this essay elaborates the significance of Merleau-Ponty's phrase "singing the world" and gives new inspiration to the metaphysical longing for a revelation of the "origin" of language, displacing this "origin" from its mythic sites to let it be heard within our experience of speaking. This experience is both diachronic (stages) and synchronic (structural dimensions): first, our prepersonal attunement to the (...)
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  14. David Michael Levin (1998). Tracework: Myself and Others in the Moral Phenomenology of Merleau-Ponty and Levinas. International Journal of Philosophical Studies 6 (3):345 – 392.
    In this study, I examine the significance of the trace and its legibility in the phenomenologies of Merleau-Ponty and Levinas, showing that this trope plays a more significant role in Merleau-Ponty's thinking than has been recognized heretofore and that it constitutes a crucial point of contact between Merleau-Ponty and Levinas. But this point of contact is also, in both their philosophies, a site where their thinking is compelled to confront its limits and the enigmas involved in the description of the (...)
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  15. David Michael Levin (1997). Critical Comments On Hatab's A Nietzschean Defense of Democracy. New Nietzsche Studies 2 (1-2):123-134.
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  16. David Michael Levin (1997). Liberating Experience From the Vice of Structuralism: The Methods of Merleau-Ponty and Nagarjuna. Philosophy Today 41 (1):96-111.
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  17. David Michael Levin (1996). What-Is? International Studies in Philosophy 28 (4):41-60.
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  18. David Michael Levin (1995). Samuel Judah Todes 1927-1994. Proceedings and Addresses of the American Philosophical Association 69 (2):115 - 116.
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  19. David Michael Levin (1994). Making Sense: The Work of Eugene Gendlin. [REVIEW] Human Studies 17 (3):343 - 353.
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  20. Hans Blumenberg, David Michael Levin & Joel Anderson (1993). Modernity and the Hegemony of Vision. In David Kleinberg-Levin (ed.), Modernity and the Hegemony of Vision. The University of California Press.
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  21. David Michael Levin (1993). Decline and Fall: Ocularcentrism in Heidegger's Reading of the History of Metaphysics. In David Kleinberg-Levin (ed.), Modernity and the Hegemony of Vision. The University of California Press.
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  22. David Michael Levin (1992). La Fenomenología En América. Isegoría 5:119-133.
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  23. David Michael Levin (1991). Visions of Narcissism: Intersubjectivity and the Reversals of Reflection. In M. C. Dillon (ed.), Merleau-ponty vivant. Suny Press.
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  24. David Michael Levin (1991). Phenomenology in America. Philosophy and Social Criticism 17 (2):103-119.
    Democracy as compared with other ways of life is the sole way of living which believes wholeheartedly in the process of experience as end and as means; as that which is capable of generating the science which is the sole dependable authority for the direction of further experience and which releases emotions, needs, and desires so as to call into being the things that have not existed in the past. For every way of life that fails in its democracy limits (...)
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  25. David Michael Levin (1990). Existentialism at the End of Modernity. Philosophy Today 34 (1):80-95.
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  26. David Michael Levin (1990). Justice in the Flesh. In Galen A. Johnson & Michael B. Smith (eds.), Ontology and Alterity in Merleau-Ponty. Northwestern University Press.
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  27. David Michael Levin (1990). The Body's Recollection of Being: Phenomenological Psychology and the Deconstruction of Nihilism. Routledge.
    This is a unique study, contuining the work of Merleau-Ponty and Heidegger, and using the techniques of phenomenology against the prevailing nihilism of our culture. It expands our understanding of the human potential for spiritual self-realization by interpreting it as the developing of a bodily-felt awareness informing our gestures and movements. The author argues that a psychological focus on our experience of well-being and pathology as embodied beings contributes significantly to a historically relevant critique of ideology. It also provides an (...)
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  28. David Michael Levin (1989). The Listening Self: Personal Growth, Social Change and the Closure of Metaphysics. Routledge.
    In a study that goes beyond the ego affirmed by Freudian psychology, David Levin offers an account of personal growth and self-fulfillment based on the development of our capacity for listening. Drawing on the work of Dewey, Piaget, Erikson, and Kohlberg, he uses the vocabulary of phenomenological psychology to distinguish four stages in this developmental process and brings us the significance of these stages for music, psychotherapy, ethics, politics, and ecology. This analysis substantiates his claim that the development of our (...)
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  29. David Michael Levin (1988). The Opening of Vision: Nihilism and the Postmodern Situation. Routledge.
    First published in 1988. Routledge is an imprint of Taylor & Francis, an informa company.
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  30. David Michael Levin (1985). Role Playing and Identity. International Philosophical Quarterly 25 (2):211-213.
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  31. David Michael Levin (1985). The Body Politic: Political Economy and the Human Body. [REVIEW] Human Studies 8 (3):235 - 278.
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  32. David Michael Levin (1984). Hermeneutics as Gesture. Tulane Studies in Philosophy 32:69-77.
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  33. David Michael Levin (1984). Logos and Psyche: A Hermeneutics of Breathing. Research in Phenomenology 14 (1):121-147.
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  34. David Michael Levin (1982). Sanity and Myth in Affective Space: A Discussion of Merleau-Ponty. Phil Forum (Boston) 14:157-189.
    Three questions govern this ``phenomenological'' inquiry: (1) how are sanity and madness spatialized? (2) how do myths shape lived space? (3) how can we moderns use primitive myth-systems to restructure lived space? i contrast newtonian and einsteinian spaces with the original space of our living. i show that this 'normal' space, and the spaces of science, are structured by the egological subject and therefore reflect ego-pathology. can we use myths to schematize a more satisfying space?
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  35. David Michael Levin (1982). The Embodiment of Thinking: Heidegger's Approach to Language. In Ronald Bruzina & Bruce Wilshire (eds.), Phenomenology: Dialogues and Bridges. State University of New York Press.
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  36. David Michael Levin (1980). On Heidegger: The Gathering Dance of Mortals. Research in Phenomenology 10 (1):251-277.
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  37. David Michael Levin (1978). Rousseau's Curse. Philosophy and Literature 2 (1):76-84.
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  38. David Michael Levin (1977). Freud's Divided Heart and Saraha's Cure. Inquiry 20 (1-4):165 – 188.
    This paper has three aims: first, to redeem some of Freud's most fundamental insights, so courageous and revolutionary that they were not even entirely appealing and intelligible to Freud himself; not understanding their teacher, Freud's disciples systematically distorted or suppressed his boldest speculations. By concentrating on an early Buddhist text of great profundity it is hoped to push our understanding of Freud beyond Freud himself. The exotic nature of this text makes it an especially powerful instrument for cutting through the (...)
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  39. David Michael Levin (1976). II. The Concept of Mental Illness: Working Through the Myths. Inquiry 19 (1-4):360-365.
    In ?Some Myths about ?Mental Illness'? (Inquiry, Vol. 18 [1975], No. 3), Michael Moore attempts to clarify and refute what he takes to be the radical (existential) position concerning the nature and diagnosis of mental illness. Moore's dissatisfaction with certain formulations and conceptualizations of the radical position is endorsed; as also the need to introduce greater rigor and precision into the discussion of mental illness. But Moore's clarifications are really misunderstandings and, in consequence, his refutations do not succeed. Moore's five?fold (...)
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  40. David Michael Levin (1969). Reasons and Religious Belief. Inquiry 12 (1-4):371 – 393.
    This paper purports a limited study of the concept of reason. It analyzes the claim of religious belief to be reasonable. The context for this analysis is an examination of some evidential (criteriological) connections between reasonable belief and ?(good) reasons? for such belief. Consideration of the typical sort of evidential connection shows, not surprisingly, that religious belief cannot claim to be reasonable. But it is argued that there is (at least) one other sort of connection, and that it is philosophically (...)
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  41. David Michael Levin (1969). Some Remarks on Mill's Naturalism. Journal of Value Inquiry 3 (4):291-297.
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  42. David Michael Levin (1968). Induction and Husserl's Theory of Eidetic Variation. Philosophy and Phenomenological Research 29 (1):1-15.
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  43. David Michael Levin (1968). More Aspects to the Concept of "Aesthetic Aspects". Journal of Philosophy 65 (16):483-490.
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