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Profile: Michael P Levine (University of Western Australia)
Profile: Michael Levine (University of Michigan (system-wide))
  1.  12
    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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  2.  14
    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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  3. 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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  4. Michael W. Levine & Jeremy M. Shefner (1991). Fundamentals of Sensation and Perception. Brooks/Cole Publishing Company.
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  5.  51
    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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  6.  57
    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.  18
    Michael Levine, Miracles. Stanford Encyclopedia of Philosophy.
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  8.  23
    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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  9.  5
    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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  10.  5
    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.  33
    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 (...)
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  12.  52
    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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  13.  14
    Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  14.  51
    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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  15.  13
    Michael P. Levine (2002). _Hume's Abject Failure: The Argument Against Miracles. [REVIEW] Hume Studies 28 (1):161-167.
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  16.  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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  17.  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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  18.  3
    Michael P. Levine (1988). Camus, Hare, and the Meaning of Life. Sophia 27 (3):13-30.
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  19.  43
    Michael P. Levine (1993). Berkeley: How to Make a Mistake. Philosophia 22 (1-2):29-39.
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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.  39
    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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  22.  22
    Michael P. Levine (2002). Hume's Abject Failure. [REVIEW] Hume Studies 28 (1):161-167.
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  23.  13
    Michael Levine (1994). Adam's Modified Divine Command Theory of Ethics. Sophia 33 (2):63-77.
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  24.  36
    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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  25.  38
    Michael P. Levine (1992). Pantheism, Substance and Unity. International Journal for Philosophy of Religion 32 (1):1 - 23.
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  26.  10
    Michael P. Levine (1989). Mystical Experience and Non-Basically Justified Belief. Religious Studies 25 (3):335 - 345.
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  27.  14
    Michael P. Levine (1991). Historical Anti-Realism. The Monist 74 (2):230-239.
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  28.  2
    Michael Levine (1996). Must God Create the Best? Sophia 35 (1):28-34.
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  29.  32
    Michael Levine, Pantheism. Stanford Encyclopedia of Philosophy.
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  30.  8
    Neil Levi & Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  31.  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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  32.  23
    Michael P. Levine (1992). Monism and Pantheism. Southern Journal of Philosophy 30 (4):95-110.
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  33.  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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  34.  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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  35.  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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  36.  27
    Michael P. Levine (1986). Formal Foundationalism and Skepticism. Metaphilosophy 17 (1):87–89.
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  37.  24
    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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  38.  25
    Michael P. Levine (2006). Mediated Memories. Angelaki 11 (2):117 – 136.
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  39.  16
    Michael Levine (1993). Swinburne's Heaven: One Hell of a Place. Religious Studies 29 (4):519 - 531.
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  40.  23
    Michael P. Levine, Kristine Miller & William Taylor (2004). Introduction: Ethics and Architecture. Philosophical Forum 35 (2):103–115.
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  41. Michael P. Levine (2000). Love and Emotion. In M. Levine (ed.), The Analytic Freud. Routledge 231.
     
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  42.  18
    Michael P. Levine (1997). Ninian Smart on the Philosophy of Worldviews. Sophia 36 (1):11-23.
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  43.  10
    Michael P. Levine (1985). Can We Speak Literally of God? Religious Studies 21 (1):53 - 59.
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  44. 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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  45.  15
    Michael P. Levine (1982). Kierkegaard: What Does the Subjective Individual Risk? [REVIEW] International Journal for Philosophy of Religion 13 (1):13 - 22.
  46.  11
    Michael P. Levine (1986). Book Reviews. [REVIEW] Philosophia 16 (1):101-109.
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  47.  2
    Michael G. Levine (2008). Spectral Gatherings: Derrida, Celan, and the Covenant of the Word: DerridaJacques. Diacritics 38 (1):64-91.
  48.  10
    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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  49.  3
    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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  50. Michael P. Levine (1982). Why the Incarnation is a Superfluous Detail for Kierkegaard: MICHAEL P. LEVINE. Religious Studies 18 (2):171-175.
    Why does the paradox play such a crucial role in Kierkegaard's notion of truth as subjectivity? Richard Schacht explains it as follows: Eternal happiness is possible for a man only if it is possible for him to relate himself to God. A man, however, is a being who exists in time; and it would not be possible for such a being to enter into a ‘God-relationship’ if God had not also at some point existed in time. Through the ‘leap of (...)
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