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Michael P. Levine [53]Michael Philip Levine [3]
  1. Michael P. Levine (forthcoming). Entry on" Miracles. Stanford Encyclopedia of Philosophy.
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  2. 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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  3. 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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  4. 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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  5. Michael P. Levine (2007). O Humie i cudach. Nowa Krytyka 20.
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  6. Michael P. Levine (2006). Mediated Memories. Angelaki 11 (2):117 – 136.
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  7. 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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  8. Michael P. Levine, Kristine Miller & William Taylor (2004). Introduction: Ethics and Architecture. Philosophical Forum 35 (2):103–115.
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  9. 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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  10. 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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  11. Michael P. Levine (2002). Hume's Abject Failure. Hume Studies 28 (1):161-167.
  12. Michael P. Levine (2002). Hume's Abject Failure: The Argument Against Miracles (Review). Hume Studies 28 (1):161-167.
  13. 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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  14. Michael P. Levine (2000). Love and Emotion. In M. Levine (ed.), The Analytic Freud. Routledge. 231.
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  15. 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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  16. 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. 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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  18. 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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  19. Michael P. Levine (1997). Ninian Smart on the Philosophy of Worldviews. Sophia 36 (1):11-23.
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  20. 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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  21. 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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  22. 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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  23. Michael P. Levine (1993). Berkeley: How to Make a Mistake. Philosophia 22 (1-2):29-39.
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  24. Neil Levi & Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  25. Michael P. Levine (1992). Deep Structure and the Comparative Philosophy of Religion. Religious Studies 28 (3):387 - 399.
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  26. Michael P. Levine (1992). Monism and Pantheism. Southern Journal of Philosophy 30 (4):95-110.
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  27. Michael P. Levine (1992). Pantheism, Substance and Unity. International Journal for Philosophy of Religion 32 (1):1 - 23.
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  28. Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  29. Michael P. Levine (1992). Transcendence in Theism and Pantheism. Sophia 31 (3):89-123.
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  30. Michael P. Levine (1991). Historical Anti-Realism. The Monist 74 (2):230-239.
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  31. Michael P. Levine (1990). Divine Unity and Superfluous Synonymity. Journal of Speculative Philosophy 4 (3):211 - 236.
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  32. 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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  33. 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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  34. 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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  35. Michael P. Levine (1989). Mystical Experience and Non-Basically Justified Belief. Religious Studies 25 (3):335 - 345.
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  36. Michael P. Levine (1988). Camus, Hare, and the Meaning of Life. Sophia 27 (3):13-30.
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  37. Michael P. Levine (1988). Madden's Account of Necessity in Causation. Philosophia 18 (1):75-96.
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  38. Michael P. Levine (1987). Berkeley's Theocentric Mentalism: Pantheism? [REVIEW] Sophia 26 (1):30-41.
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  39. 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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  40. 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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  41. Reinhardt Grossmann & Michael P. Levine (1986). Book Reviews. [REVIEW] Philosophia 16 (3-4):101-109.
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  42. Michael P. Levine (1986). Book Reviews. [REVIEW] Philosophia 16 (1):101-109.
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  43. Michael P. Levine (1986). Cartesian Materialism and Conservation: Berkelean Immaterialism? Southern Journal of Philosophy 24 (2):247-259.
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  44. Michael P. Levine (1986). Formal Foundationalism and Skepticism. Metaphilosophy 17 (1):87–89.
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  45. Michael P. Levine (1986). Mackie's Account of Necessity in Causation. Proceedings of the Aristotelian Society 87:75 - 89.
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  46. 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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  47. 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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  48. Michael P. Levine (1985). Can We Speak Literally of God? Religious Studies 21 (1):53 - 59.
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  49. 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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  50. Michael P. Levine (1983). Can There Be Self-Authenticating Experiences of God? Religious Studies 19 (2):229 - 234.
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