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Profile: Michael P Levine (University of Western Australia)
Profile: Michael Levine (University of Michigan (system-wide))
  1.  10
    Damian Cox & Michael P. Levine, Welcome to Su: The Spectral University.
    While some may argue that universities are in a state of crisis, others claim that we are living in a post-university era; a time after universities. If there was a battle for the survival of the institution it is over and done with. The buildings still stand. Students enrol and may attend lectures, though most do not. But virtually nothing real remains. What some mistakenly take to be a university is, in actuality, an “uncanny” spectral presence. The encompassing ethico-philosophical question (...)
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  2.  15
    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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  3.  9
    Damian Cox & Michael Levine, I Am Not Living Next Door to No Zombie.
    Posthumanist film and television is both a vehicle for reflection on discrimination and prejudice and a means of gratifying in fantasy deeply imbedded human impulses towards prejudice. Discrimination lies at the heart of posthuman narratives whenever the posthuman coalesces around an identifiable group in conflict with humans. We first introduce the idea of prejudice as a form of psychological defense, contrasting it with other accounts of prejudice in the philosophical literature. We then apply this notion to number of posthumanist film (...)
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  4.  16
    Michael P. Levine & Jacqueline Boaks (2013). What Does Ethics Have to Do with Leadership? Journal of Business Ethics 124 (2):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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  5. Michael P. Levine (1994). Pantheism: A Non-Theistic Concept of Deity. Routledge.
    Many people who do not believe in God believe that 'everything is God' - that everything is part of an all-inclusive divine unity. In Pantheism , this concept is presented as a legitimate position and its philosophical basis is examined. Michael Levine compares it to theism, and discusses the scope for resolving the problems inherent in theism through pantheism. He also considers the implications of pantheism in terms of practice. This book will appeal to those who study philosophy or theology. (...)
     
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  6.  96
    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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  7. Michael W. Levine & Jeremy M. Shefner (1991). Fundamentals of Sensation and Perception. Brooks/Cole Publishing Company.
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  8.  60
    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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  9.  2
    Damian Cox & Michael P. Levine (2016). Welcome to Su. Angelaki 21 (2):213-226.
    While some may argue that universities are in a state of crisis, others claim that we are living in a post-university era; a time after universities. If there was a battle for the survival of the institution it is over and done with. The buildings still stand. Students enrol and may attend lectures, though most do not. But virtually nothing real remains. What some mistakenly take to be a university is, in actuality, an “uncanny” spectral presence. The encompassing ethico-philosophical question (...)
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  10.  10
    Michael P. Levine (1987). What Does Death Have to Do with the Meaning of Life?: MICHAEL P. LEVINE. Religious Studies 23 (4):457-465.
    Philosophers often distinguish in some way between two senses of life's meaning. Paul Edwards terms these a ‘cosmic’ and ‘terrestrial’ sense. The cosmic sense is that of an overall purpose of which our lives are a part and in terms of which our lives must be understood and our purposes and interests arranged. This overall purpose is often identified with God's divine scheme, but the two need not necessarily be equated. The terrestrial sense of meaning is the meaning people find (...)
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  11.  27
    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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  12.  19
    Michael Levine, Miracles. Stanford Encyclopedia of Philosophy.
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  13.  7
    Michael P. Levine (1994). Pantheism, Ethics and Ecology. Environmental Values 3 (2):121 - 138.
    Pantheism is a metaphysical and religious position. Broadly defined it is the view that (1) "God is everything and everything is God ... the world is either identical with God or in some way a self-expression of his nature" (H.P. Owen). Similarly, it is the view that (2) everything that exists constitutes a 'unity' and this all-inclusive unity is in some sense divine (A. MacIntyre). I begin with an account of what the pantheist's ethical position is formally likely to be (...)
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  14.  37
    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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  15.  16
    Michael P. Levine (2002). _Hume's Abject Failure: The Argument Against Miracles. [REVIEW] Hume Studies 28 (1):161-167.
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  16.  1
    Damian Cox & Michael Levine (2014). Diagnosis Without Treatment: Responding to the War on Terror. South African Journal of Philosophy 33 (1):19-33.
    The War on Terror has exposed deep problems within contemporary political practice. It has demonstrated the moral fragility of liberal democracy. Much critical literature on the topic is devoted to uncovering the sources of this fragility. In this paper, we accept the general thrust of much of this literature, but turn our attention to the practical upshot of the criticism. A common feature of the literature is that, when it comes to offering remedies of the problems it identifies, what is (...)
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  17.  53
    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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  18.  52
    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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  19.  15
    Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  20.  28
    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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  21.  17
    Michael Levine (1994). Adam's Modified Divine Command Theory of Ethics. Sophia 33 (2):63-77.
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  22.  45
    Michael P. Levine (1993). Berkeley: How to Make a Mistake. Philosophia 22 (1-2):29-39.
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  23. Michael P. Levine & Steven Jay Schneider (2003). Feeling for Buffy: The Girl Next Door. In James South (ed.), Buffy the Vampire Slayer and Philosophy: Fear and Trembling in Sunnydale. Open Court
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  24.  27
    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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  25.  1
    Michael P. Levine (1987). V—Mackie's Account of Necessity in Causation. Proceedings of the Aristotelian Society 87 (1):75-90.
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  26.  41
    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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  27.  33
    Michael P. Levine (1992). Monism and Pantheism. Southern Journal of Philosophy 30 (4):95-110.
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  28.  24
    Michael P. Levine (2002). Hume's Abject Failure. [REVIEW] Hume Studies 28 (1):161-167.
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  29.  38
    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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  30.  40
    Michael P. Levine (1992). Pantheism, Substance and Unity. International Journal for Philosophy of Religion 32 (1):1 - 23.
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  31.  3
    Michael Levine (1998). God Speak. Religious Studies 34 (1):1-16.
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  32.  3
    Michael P. Levine (1989). Mystical Experience and Non–Basically Justified Belief: MICHAEL P. LEVINE. Religious Studies 25 (3):335-345.
    Two theses are central to foundationalism. First, the foundationalist claims that there is a class of propositions, a class of empirical contingent beliefs, that are ‘immediately justified’. Alternatively, one can describe these beliefs as ‘self–evident’, ‘non–inferentially justified’, or ‘self–warranted’, though these are not always regarded as entailing one another. The justification or epistemic warrant for these beliefs is not derived from other justified beliefs through inductive evidential support or deductive methods of inference. These ‘basic beliefs’ constitute the foundations of empirical (...)
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  33.  5
    Michael Levine (1996). Must God Create the Best? Sophia 35 (1):28-34.
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  34.  13
    Michael P. Levine (1989). Mystical Experience and Non-Basically Justified Belief. Religious Studies 25 (3):335 - 345.
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  35.  3
    Michael P. Levine (1988). Camus, Hare, and the Meaning of Life. Sophia 27 (3):13-30.
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  36.  34
    Michael Levine, Pantheism. Stanford Encyclopedia of Philosophy.
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  37.  9
    Michael Levine (1984). Why Traditional Theism Does Not Entail Pantheism. Sophia 23 (2):13-20.
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  38.  4
    Michael Levine (1993). Swinburne's Heaven: One Hell of a Place: Michael Levine. Religious Studies 29 (4):519-531.
    Discussions of immortality have tended to focus on the nature of personal identity and, in a related way, the mind/body problem. Who is that is going to survive, and is it possible to survive bodily destruction? There has been far less discussion of what immortality would be like; e.g. the nature of heaven. Richard Swinburne, however, has recently discussed ‘heaven’, and has constructed a novel theodicy fundamentally based on his conception of what heaven is like. I shall criticize both his (...)
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  39.  14
    Michael P. Levine (1991). Historical Anti-Realism. The Monist 74 (2):230-239.
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  40.  30
    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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  41.  27
    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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  42.  19
    Michael Levine (1993). Swinburne's Heaven: One Hell of a Place. Religious Studies 29 (4):519 - 531.
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  43.  8
    Neil Levi & Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  44.  27
    Michael P. Levine (1986). Formal Foundationalism and Skepticism. Metaphilosophy 17 (1):87–89.
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  45.  26
    Michael P. Levine (2006). Mediated Memories. Angelaki 11 (2):117 – 136.
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  46.  10
    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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  47.  23
    Michael P. Levine (1997). Ninian Smart on the Philosophy of Worldviews. Sophia 36 (1):11-23.
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  48.  7
    Damian Cox & Michael P. Levine (2013). 7 Avatar: Racism and Prejudice on Pandora. In Dan Flory & Mary Bloodsworth-Lugo (eds.), Race, Philosophy, and Film. Routledge 50--117.
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  49.  5
    Michael G. Levine (2008). Spectral Gatherings: Derrida, Celan, and the Covenant of the Word. Diacritics 38 (1-2):64-91.
    Taking as its point of departure Derrida's essay “Shibboleth: For Paul Celan,” this article is concerned with the relation between the poetic discourse of several Celan lyrics and the problematic of circumcision—as religious operation, wound, inscription, linguistic structure—foregrounded in Derrida's reading, and thus on the relation between the event of Celan's lyric, the critical language with which Derrida and other readers engage it, and the discourse of Jewish identity. Also crucial is the relation to Kafka, since the lyric principally under (...)
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  50.  23
    Michael P. Levine, Kristine Miller & William Taylor (2004). Introduction: Ethics and Architecture. Philosophical Forum 35 (2):103–115.
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