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Michael P. Levine [68]Michael Philip Levine [3]
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Profile: Michael P Levine (University of Western Australia)
  1.  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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  2. 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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  3.  57
    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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  4.  1
    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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  5.  8
    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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  6.  26
    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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  7.  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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  8.  14
    Michael P. Levine (2002). _Hume's Abject Failure: The Argument Against Miracles. [REVIEW] Hume Studies 28 (1):161-167.
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  9.  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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  10.  14
    Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  11.  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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  12.  3
    Michael P. Levine (1988). Camus, Hare, and the Meaning of Life. Sophia 27 (3):13-30.
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  13.  43
    Michael P. Levine (1993). Berkeley: How to Make a Mistake. Philosophia 22 (1-2):29-39.
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  14. 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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  15.  13
    Michael P. Levine (1989). Mystical Experience and Non-Basically Justified Belief. Religious Studies 25 (3):335 - 345.
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  16.  23
    Michael P. Levine (2002). Hume's Abject Failure. [REVIEW] Hume Studies 28 (1):161-167.
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  17.  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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  18.  2
    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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  19.  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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  20.  38
    Michael P. Levine (1992). Pantheism, Substance and Unity. International Journal for Philosophy of Religion 32 (1):1 - 23.
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  21.  29
    Michael P. Levine (1992). Monism and Pantheism. Southern Journal of Philosophy 30 (4):95-110.
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  22.  14
    Michael P. Levine (1991). Historical Anti-Realism. The Monist 74 (2):230-239.
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  23.  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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  24.  8
    Neil Levi & Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  25.  3
    Michael P. Levine (1987). Berkeley's Theocentric Mentalism: Pantheism? [REVIEW] Sophia 26 (1):30-41.
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  26.  27
    Michael P. Levine (1986). Formal Foundationalism and Skepticism. Metaphilosophy 17 (1):87–89.
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  27.  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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  28.  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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  29.  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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  30.  23
    Michael P. Levine (1997). Ninian Smart on the Philosophy of Worldviews. Sophia 36 (1):11-23.
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  31.  25
    Michael P. Levine (2006). Mediated Memories. Angelaki 11 (2):117 – 136.
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  32.  23
    Michael P. Levine, Kristine Miller & William Taylor (2004). Introduction: Ethics and Architecture. Philosophical Forum 35 (2):103–115.
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  33. Michael P. Levine (2000). Love and Emotion. In M. Levine (ed.), The Analytic Freud. Routledge 231.
     
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  34.  2
    Michael P. Levine (1992). Deep Structure and the Comparative Philosophy of Religion*: MICHAEL P. LEVINE. Religious Studies 28 (3):387-399.
    Through various applications of the ‘deep structure’ of moral and religious reasoning, I have sought to illustrate the value of a morally informed approach in helping us to understand the complexity of religious thought and practice…religions are primarily moved by rational moral concerns and…ethical theory provides the single most powerful methodology for understanding religious belief. Ronald Green, Religion and Moral Reason.
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  35.  2
    Michael P. Levine (1990). ‘If There is a God, Any Experience Which Seems to Be of God, Will Be Genuine’1: MICHAEL P. LEVINE. Religious Studies 26 (2):207-217.
    In The Existence of God Richard Swinburne argues that ‘if there is a God, any experience which seems to be of God, will be genuine – will be of God.’ On the face of it this claim of the essential veridicality of any religious experience, given the existence of God, is incredible. Consider what is being claimed by looking at a particularly dramatic example – but one that is well within the purview of Swinburne's claim. The ‘Yorkshire Ripper’ who murdered (...)
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  36.  14
    Michael P. Levine (1986). Cartesian Materialism and Conservation: Berkelean Immaterialism? Southern Journal of Philosophy 24 (2):247-259.
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  37.  10
    Michael P. Levine (1985). Can We Speak Literally of God? Religious Studies 21 (1):53 - 59.
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  38.  5
    Michael P. Levine (1992). Transcendence in Theism and Pantheism. Sophia 31 (3):89-123.
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  39.  11
    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.  15
    Michael P. Levine (1982). Kierkegaard: What Does the Subjective Individual Risk? [REVIEW] International Journal for Philosophy of Religion 13 (1):13 - 22.
  41.  11
    Michael P. Levine (1986). Book Reviews. [REVIEW] Philosophia 16 (1):101-109.
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  42. 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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  43.  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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  44.  14
    Reinhardt Grossmann & Michael P. Levine (1986). Book Reviews. [REVIEW] Philosophia 16 (3-4):101-109.
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  45.  12
    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 from which to choose. This article critically appraises John Skorupksi's influential defense of (...)
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  46.  13
    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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  47.  1
    Michael P. Levine (1983). Can There Be Self-Authenticating Experiences of God?: MICHAEL P. LEVINE. Religious Studies 19 (2):229-234.
    Let us follow Robert Oakes in describing a self-authenticating experience of God as one that ‘would have the epistemic uniqueness of guaranteeing –all by itself – its veridicality to the person who had it.’ The idea that there could be self-authenticating experiences of God has been criticized often in recent years. It seems that the only experiences that could be self-authenticating are those about one's own current psychological states. Nevertheless, the individual who claims to have such an experience of God (...)
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  48.  5
    Michael P. Levine (1990). If There Is a God, Any Experience Which Seems to Be of God, Will Be Genuine. Religious Studies 26 (2):207 - 217.
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  49.  6
    Michael P. Levine (1983). Can There Be Self-Authenticating Experiences of God? Religious Studies 19 (2):229 - 234.
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  50.  6
    Michael P. Levine (1992). Deep Structure and the Comparative Philosophy of Religion. Religious Studies 28 (3):387 - 399.
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