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  1.  48 DLs
    Michael P. Levine (1994). Pantheism, Theism and the Problem of Evil. International Journal for Philosophy of Religion 35 (3):129 - 151.
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  2.  48 DLs
    Michael P. Levine (2000). Contemporary Christian Analytic Philosophy of Religion: Biblical Fundamentalism, Terrible Solutions to a Horrible Problem, and Hearing God. [REVIEW] International Journal for Philosophy of Religion 48 (2):89-119.
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  3.  44 DLs
    Michael Levine (1988). Belief in Miracles: Tillotson's Argument Against Transubstantiation as a Model for Hume. [REVIEW] International Journal for Philosophy of Religion 23 (3):125 - 160.
    HUME THOUGHT THAT WE CANNOT BE JUSTIFIED IN BELIEVING AN EVENT E TO HAVE OCCURRED GIVEN E’S CHARACTERIZATION OF A VIOLATION OF A LAW OF NATURE. HE CLAIMS THAT HE IS USING AN ARGUMENT SIMILAR TO JOHN TILLOTSON’S AGAINST TRANSUBSTANTIATION. A COMPARISON OF HUME’S ARGUMENT WITH TILLOTSON’S CAN HELP IN ANSWERING THE QUESTION OF WHETHER ONE CAN BE JUSTIFIED IN BELIEVING IN A MIRACLE. THE EVIDENTIAL VALUE OF BOTH TESTIMONY FOR, AND FIRSTHAND EXPERIENCE OF, AN ALLEGED MIRACLE IS CONSIDERED. I (...)
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  4.  43 DLs
    Michael P. Levine (1993). Berkeley: How to Make a Mistake. Philosophia 22 (1-2):29-39.
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  5.  40 DLs
    Michael P. Levine (ed.) (1999). The Analytic Freud: Philosophy and Psychoanalysis. Routledge.
    The Analytic Freud is an important and stimulating corrective to this overlooked but highly significant area. Moving away from the longstanding debate over the scientific status of Freudian theory, The Analytic Freud discusses the implications of Freud for philosophy in four clear sections: Philosophy of Mind Ethics Sexuality Civilization The essays discuss both the problems Freudian theory poses for contemporary philosophy and what philosophy can ask of Freudian theory. An international team of contributors explore the tensions and dialogue (...)
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  6.  35 DLs
    Michael P. Levine (1989). Alvin I. Goldman's Epistemology and Cognition: An Introduction. Philosophia 19 (2-3):209-225.
    ‘Epistemics: an enterprise linking traditional epistemology, first with cognitive science and, second, with social scientific and humanistic disciplines that explore the interpersonal and cultural processes impinging on knowledge and belief’ (Epistemology and Cognition, p. vii).
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  7.  34 DLs
    Michael P. Levine (1992). Pantheism, Substance and Unity. International Journal for Philosophy of Religion 32 (1):1 - 23.
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  8.  30 DLs
    Michael Levine, Pantheism. Stanford Encyclopedia of Philosophy.
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  9.  27 DLs
    Michael Levine (1997). Bayesian Analyses of Hume's Argument Concerning Miracles. Philosophy and Theology 10 (1):101-106.
    Bayesian analyses are prominent among recent and allegedly novel interpretations of Hume’s argument against the justified belief in miracles. However, since there is no consensus on just what Hume’s argument is any Bayesian analysis will beg crucial issues of interpretation. Apart from independent philosophical arguments—arguments that would undermine the relevance of a Bayesian analysis to the question of the credibility of reports of the miraculous—no such analysis can, in principle, prove that no testimony can (or cannot) establish the credibility of (...)
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  10.  27 DLs
    Michael P. Levine (1986). Formal Foundationalism and Skepticism. Metaphilosophy 17 (1):87–89.
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  11.  26 DLs
    Michael P. Levine (2003). Can the Concept of Enlightenment Evolve? Asian Philosophy 13 (2 & 3):115 – 129.
    Those who claim the concept of enlightenment (nibānna) has not evolved must rest their claim on a strong distinction between changing and variant interpretations of the concept on the one hand, and what the term really means or refers to on the other. This paper examines whether all evolution of the concept of enlightenment is best seen as interpretive variation rather than as embodying real notional change - a change in the reference of the term. It is implausible to suppose (...)
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  12.  23 DLs
    Michael P. Levine, Kristine Miller & William Taylor (2004). Introduction: Ethics and Architecture. Philosophical Forum 35 (2):103–115.
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  13.  22 DLs
    Michael P. Levine (1987). What Does Death Have to Do with the Meaning of Life? Religious Studies 23 (4):457 - 465.
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  14.  22 DLs
    Michael Levine (1999). Rational Emotion, Emotional Holism, True Love, and Charlie Chaplin. Journal of Philosophical Research 24:487-504.
    This paper begins with an examination of Amelie Rorty’s claim that although “emotions cannot be rational in the narrow sense of being logically derived from accepted premises, they can be deemed rational . . . as ‘appropriately formed to serve our thriving.’” This is the background against which (i) I develop a notion of ‘emotional holism’ based on the aetiology of emotion in infantile phantasy; and (ii) introduce a dark corollary about the likelihood that our emotions do not, on the (...)
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  15.  21 DLs
    Michael P. Levine (1992). Monism and Pantheism. Southern Journal of Philosophy 30 (4):95-110.
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  16.  21 DLs
    Michael P. Levine (1999). The Problem of Evil. The Proceedings of the Twentieth World Congress of Philosophy 1999:127-146.
    The shift from the logical to the empirical argument from evil against the existence of God has been seen as a victory by analytic philosophers of religion who now seek to establish that the existence of evil fails to make the existence of God improbable. I examine several arguments in an effort to establish the following: (i) Their victory is pyrrhic. They distort the historical, philosophical and religious nature of the problem of evil. (ii) In attempting to refute the empirical (...)
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  17.  20 DLs
    Michael Levine (2012). The Positive Function of Evil? Philosophical Papers 41 (1):149-165.
    Philosophical Papers, Volume 41, Issue 1, Page 149-165, March 2012.
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  18.  20 DLs
    Saul Newman & Michael P. Levine (2006). War, Politics and Race: Reflections on Violence in the 'War on Terror'. Theoria 53 (110):23-49.
    The authors argue that the 'war on terror' marks the ultimate convergence of war with politics, and the virtual collapse of any meaningful distinction between them. Not only does it signify the breakdown of international relations norms but also the militarization of internal life and political discourse. They explore the 'genealogy' of this situation firstly through the notion of the 'state of exception'—in which sovereign violence becomes indistinct from the law that is supposed to curtail it—and secondly through Foucault's idea (...)
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  19.  17 DLs
    Michael P. Levine (1986). More on “Does Traditional Theism Entail Pantheism?”. International Journal for Philosophy of Religion 20 (1):31 - 35.
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  20.  17 DLs
    Michael Levine, Miracles. Stanford Encyclopedia of Philosophy.
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  21.  17 DLs
    Michael P. Levine (2006). Mediated Memories. Angelaki 11 (2):117 – 136.
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  22.  17 DLs
    Michael P. Levine (2002). Hume's Abject Failure. [REVIEW] Hume Studies 28 (1):161-167.
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  23.  15 DLs
    Michael Levine (1993). Swinburne's Heaven: One Hell of a Place. Religious Studies 29 (4):519 - 531.
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  24.  15 DLs
    Michael P. Levine (1997). Ninian Smart on the Philosophy of Worldviews. Sophia 36 (1):11-23.
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  25.  15 DLs
    Michael Levine (2012). Atheism and Theism. Canadian Journal of Philosophy 29 (1):157-170.
  26.  14 DLs
    Reinhardt Grossmann & Michael P. Levine (1986). Book Reviews. [REVIEW] Philosophia 16 (3-4):101-109.
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  27.  12 DLs
    Michael P. Levine (1989). Hume and the Problem of Miracles: A Solution. Kluwer.
    HUME’S ARGUMENT AGAINST JUSTIFIED BELIEF IN MIRACLES CANNOT BE PROPERLY UNDERSTOOD APART FROM HIS ANALYSIS OF CAUSATION. IT IS ARGUED THAT HUME’S POSITION HAS NEVER BEEN CORRECTLY INTERPRETED BECAUSE ITS CONNECTION WITH HIS MORE GENERAL METAPHYSICS HAS NEVER BEEN ADEQUATELY EXAMINED. TO UNDERSTAND HUME’S VIEW ON MIRACLES THE FOLLOWING QUESTION MUST BE ANSWERED: WHY DID HUME THINK THAT ONE COULD JUSTIFIABLY BELIEVE THAT AN "EXTRAORDINARY" EVENT HAD OCCURRED, BUT THAT ONE COULD "NEVER" JUSTIFIABLY BELIEVE A "MIRACLE" HAD OCCURRED? THIS BOOK (...)
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  28.  12 DLs
    Michael P. Levine (1997). Intellectualist and Symbolist Accounts of Religious Belief and Practice. Philosophy of the Social Sciences 27 (4):526-544.
    An account of the relation between belief and practice is inseparable from a general theory of religion and religious discourse. Rejection of the one time popular, but now more or less defunct, nonrealist position of people such as D. Z. Phillips, Don Cupitt, and indeed Wittgenstein leaves contemporary theo rists in anthropology and the "history of religions" with basically the vastly different "literalist" and "symbolist" analyses of religion (i.e., its ritual and discourse, belief and practice) from which to choose. (...)
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  29.  11 DLs
    Michael P. Levine (1998). No-Self, Real Self, Ignorance and Self-Deception: Does Self-Deception Require a Self? Asian Philosophy 8 (2):103 – 110.
    In this paper I dispute Eliot Deutsch's claim [See Deutsch, Eliot (1996) Self-deception: a comparative study, in: Roger T. Ames and Wimal Dissanayake (Eds) Self and Deception: a cross-cultural enquiry (Albany, State University of New York Press), pp. 315-326] that examining self-deception from the perspective of non-Western traditions (i.e. how it is understood in those cultures) can help us to better understand the nature of the phenomenon in one's own culture. Although the claim appears to be uncontrover-sial and perhaps even (...)
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  30.  11 DLs
    Michael P. Levine & Jacqueline Boaks (2013). What Does Ethics Have to Do with Leadership? Journal of Business Ethics:1-18.
    Accounts of leadership in relation to ethics can and do go wrong in several ways that may lead us too quickly into thinking there is a tighter relationship between ethics and leadership than we have reason to believe. Firstly, these accounts can be misled by the centrality of values talk in recent discussions of leadership into thinking that values of a particular kind are sufficient for leadership. Secondly, the focus on character in recent leadership accounts can lead to a similar (...)
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  31.  11 DLs
    Michael Levine (1998). God Speak. Religious Studies 34 (1):1-16.
    Nicholas Wolterstorff has recently defended the acceptability of the belief that God speaks and examined various implications of such a belief. This paper examines several of his major hermeneutical and epistemological thesis. Among the issues discused are the following (i) I examine Wolterstorff's claim to 'honour' the results of biblical criticism, and argue that excavative biblical scholarship challenges the plausibility of various crucial assumptions necessary for believing authorial-dicourse interpretation of the Bible to be possible. (ii) I dispute his peculiar view (...)
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  32.  11 DLs
    Michael P. Levine (1986). Book Reviews. [REVIEW] Philosophia 16 (1):101-109.
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  33.  10 DLs
    Michael Levine & Jeff Malpas (1994). 'Telling It Like It Was': History and the Ideal Chronicle. Australasian Journal of Philosophy 72 (2):151 – 172.
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  34.  10 DLs
    Michael P. Levine (1985). Can We Speak Literally of God? Religious Studies 21 (1):53 - 59.
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  35.  10 DLs
    Michael P. Levine (1987). The Deterministic and Ontological Implications of the Logical Entailment Analysis of Causation. Idealistic Studies 17 (1):1-13.
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  36.  10 DLs
    Michael P. Levine (2002). _Hume's Abject Failure: The Argument Against Miracles. [REVIEW] Hume Studies 28 (1):161-167.
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  37.  10 DLs
    Michael P. Levine (1989). Mystical Experience and Non-Basically Justified Belief. Religious Studies 25 (3):335 - 345.
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  38.  9 DLs
    Michael Levine (1994). Adam's Modified Divine Command Theory of Ethics. Sophia 33 (2):63-77.
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  39.  9 DLs
    Michael P. Levine (1986). The Role of Reason in the Ethics of Maimonides: Or, Why Maimonides Could Have Had a Doctrine of Natural Law Even If He Did Not. Journal of Religious Ethics 14 (2):279 - 295.
    After presenting a paradigm of natural law taken from Cicero and Aquinas, I discuss aspects of Maimonides' ethical theory that appear to conflict with doctrines of natural law. My conclusion will be that Maimonides' adaptation of the Aristotelian metaphysic and doctrine of the "Golden Mean" produced a teleological ethic that is reconcilable with his view that certain moral and legal injunctions are revealed. A doctrine of natural law is compatible with the ethical doctrines that Maimonides held. The thesis I pursue (...)
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  40.  8 DLs
    Michael P. Levine (1986). Cartesian Materialism and Conservation: Berkelean Immaterialism? Southern Journal of Philosophy 24 (2):247-259.
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  41.  8 DLs
    Michael P. Levine (1984). Self-Authenticating Experiences of God: A Reply to Professor Oakes. [REVIEW] International Journal for Philosophy of Religion 16 (2):161 - 163.
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  42.  8 DLs
    Michael P. Levine (1991). Historical Anti-Realism. The Monist 74 (2):230-239.
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  43.  8 DLs
    Michael P. Levine (1982). Kierkegaard: What Does the Subjective Individual Risk? [REVIEW] International Journal for Philosophy of Religion 13 (1):13 - 22.
  44.  7 DLs
    Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  45.  6 DLs
    Michael P. Levine (1988). Madden's Account of Necessity in Causation. Philosophia 18 (1):75-96.
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  46.  6 DLs
    Michael P. Levine (1986). Mackie's Account of Necessity in Causation. Proceedings of the Aristotelian Society 87:75 - 89.
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  47.  6 DLs
    Michael P. Levine (1983). Can There Be Self-Authenticating Experiences of God? Religious Studies 19 (2):229 - 234.
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  48.  6 DLs
    Damian Cox & Michael Levine (2006). Violinists Run Amuck in South Dakota: Screen Doors Down in the Badlands! Philosophical Papers 35 (2):267-281.
    Re-Reading: Judith Jarvis Thompson, 'A Defense of Abortion'.
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  49.  5 DLs
    Michael Levine (1995). Appearance and Reality: Misinterpreting a Kara. Asian Philosophy 5 (2):151 – 158.
    Abstract Betty claims that Sahkara's philosophy [and non?dualism generally] fails definitively at the point where he leaves the human experience??sin and suffering??unaccounted for?. It is because Sahkara sees sin and suffering as ultimately illusory that Betty claims he leaves sin and suffering unaccounted for. However, Betty misconstrues Sahkara's view in the worst way possible. It is precisely because Sahkara seeks to account for sin and suffering, to take it seriously and as significant?a genuine problem for life?that Sahkara constructs the particular (...)
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  50.  5 DLs
    Damian Cox, Marguerite La Caze & Michael Levine (2003). Integrity and the Fragile Self. Ashgate.
    This book examines the centrality of integrity in relation to a variety of philosophical and psychological concerns that impinge upon the ethical life.
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