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  1. Michael Levine (forthcoming). Depraved Spectators and Impossible Audiences. Film and Philosophy.
     
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  2. Michael P. Levine (forthcoming). Entry on" Miracles. Stanford Encyclopedia of Philosophy.
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  3. 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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  4. 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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  5. Michael Levine (2012). Atheism and Theism. Canadian Journal of Philosophy 29 (1):157-170.
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  6. 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 P. Levine (2011). I6 Philosophers on Miracles. In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge Up. 291.
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  8. Michael Levine, Miracles. Stanford Encyclopedia of Philosophy.
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  9. Michael Levine, Pantheism. Stanford Encyclopedia of Philosophy.
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  10. Michael G. Levine (2008). Spectral Gatherings: Derrida, Celan, and the Covenant of the Word. Diacritics 38 (1-2):64-91.
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  11. Michael P. Levine (2007). O Humie i cudach. Nowa Krytyka 20.
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  12. 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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  13. Michael P. Levine (2006). Mediated Memories. Angelaki 11 (2):117 – 136.
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  14. 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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  15. Damian Cox & Michael Levine (2004). Believing Badly. Philosophical Papers 33 (3):309-328.
    This paper explores the grounds upon which moral judgment of a person's beliefs is properly made. The beliefs in question are non-moral beliefs and the objects of moral judgment are individual instances of believing. We argue that instances of believing may be morally wrong on any of three distinct grounds: (i) by constituting a moral hazard, (ii) by being the result of immoral inquiry, or (iii) by arising from vicious inner processes of belief formation. On this way of articulating the (...)
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  16. Michael P. Levine, Kristine Miller & William Taylor (2004). Introduction: Ethics and Architecture. Philosophical Forum 35 (2):103–115.
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  17. Michael Levine & Tamas Pataki (eds.) (2004). Racism in Mind: Philosophical Explanations of Racism and Its Implications. Cornell UP.
    Michael P. Levine, Tamas Pataki. the case of racism. If one understands racism to be rooted in some underlying psychological structure, then while what is ordinarily called racist behavior may well be indicative of such an underlying structure, ...
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  18. 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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  19. 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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  20. 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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  21. Michael P. Levine (2002). Hume's Abject Failure. Hume Studies 28 (1):161-167.
  22. Michael P. Levine (2002). Hume's Abject Failure: The Argument Against Miracles (Review). Hume Studies 28 (1):161-167.
  23. 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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  24. Michael P. Levine (2000). Love and Emotion. In M. Levine (ed.), The Analytic Freud. Routledge. 231.
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  25. 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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  26. 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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  27. 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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  28. 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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  29. 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. Terrence W. Tilley, I. John K. Downey, I. I. Patricia A. Johnson, I. I. I. Anthony J. Godzieba, I. V. Terrence W. Tilley & Michael Levine (1998). Index to Volume 10. Philosophy and Theology 11 (1):219.
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  31. 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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  32. Michael G. Levine (1997). Writing Anxiety: Christa Wolf's Kindheitsmuster. Diacritics 27 (2):106-123.
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  33. 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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  34. Michael P. Levine (1997). Ninian Smart on the Philosophy of Worldviews. Sophia 36 (1):11-23.
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  35. Michael Levine (1996). Must God Create the Best? Sophia 35 (1):28-34.
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  36. Pierre Legendre & Michael G. Levine (1995). Hb, L10. 95/$15.95 Pb. History of European Ideas 21 (4):641-646.
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  37. 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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  38. Michael Levine (1994). Adam's Modified Divine Command Theory of Ethics. Sophia 33 (2):63-77.
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  39. 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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  40. 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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  41. 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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  42. 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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  43. Michael Levine (1993). Swinburne's Heaven: One Hell of a Place. Religious Studies 29 (4):519 - 531.
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  44. Michael P. Levine (1993). Berkeley: How to Make a Mistake. Philosophia 22 (1-2):29-39.
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  45. Neil Levi & Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  46. Michael P. Levine (1992). Deep Structure and the Comparative Philosophy of Religion. Religious Studies 28 (3):387 - 399.
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  47. Michael P. Levine (1992). Monism and Pantheism. Southern Journal of Philosophy 30 (4):95-110.
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  48. Michael P. Levine (1992). Pantheism, Substance and Unity. International Journal for Philosophy of Religion 32 (1):1 - 23.
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  49. Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  50. Michael P. Levine (1992). Transcendence in Theism and Pantheism. Sophia 31 (3):89-123.
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