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Michael P. Levine
University of Western Australia
Michael Levine
University of Michigan, Ann Arbor
  1.  65
    Integrity and the Fragile Self.Damian Cox, Marguerite La Caze & Michael Levine - 2003 - 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. Pantheism: A Non-Theistic Concept of Deity.Michael P. Levine - 1994 - Cambridge University Press.
    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.  67
    What Does Ethics Have to Do with Leadership?Michael P. Levine & Jacqueline Boaks - 2014 - 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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  4. Thinking Through Film: Doing Philosophy, Watching Movies.Damian Cox & Michael P. Levine - 2011 - Wiley-Blackwell.
    An introduction to philosophy through film, _Thinking Through Film: Doing Philosophy, Watching Movies_ combines the exploration of fundamental philosophical issues with the experience of viewing films, and provides an engaging reading experience for undergraduate students, philosophy enthusiasts and film buffs alike. An in-depth yet accessible introduction to the philosophical issues raised by films, film spectatorship and film-making Provides 12 self-contained, close discussions of individual films from across genres Films discussed include Total Recall, Minority Report, La Promesse, Funny Games, Ikuru, The (...)
     
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  5.  3
    A Model for the Control of Ingestion.John D. Davis & Michael W. Levine - 1977 - Psychological Review 84 (4):379-412.
  6.  16
    Fundamentals of Sensation and Perception.Michael W. Levine & Jeremy M. Shefner - 1991 - Brooks/Cole Publishing Company.
    Intended for courses in sensation and perception, this book covers the anatomy, physiology and phenomenology of the way humans sense and perceive the world. It is grounded in physiology to explain perceptual phenomena, on the theory that understanding sensation and perception is based in the physiology of the sensory organs and the brain.
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  7.  41
    Pantheism.Michael Levine - 2008 - Stanford Encyclopedia of Philosophy.
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  8.  53
    Hume and the Problem of Miracles: A Solution.Michael P. LEVINE - 1989 - Kluwer Academic Publishers.
    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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  9.  13
    Academic Virtues: Site Specific and Under Threat.Michael P. Levine & Damian Cox - 2016 - Journal of Value Inquiry 50 (4):753-767.
    Extract: Clearly, academic life takes place at the intersection of many social practices. If MacIntyre is right, the role-specific virtues of academic life should be understood in terms of these practices.2 Academic virtues are those excellences required to obtain the internal goods of the social practices constituting academic life. And the social practices of academic life are sustained, competitive and cooperative attempts to achieve a set of academic goals and realize academic forms of excellence. They are also sustained attempts to (...)
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  10.  11
    Welcome to Su: The Spectral University.Damian Cox & Michael P. Levine - 2016 - 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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  11.  73
    Contemporary Christian Analytic Philosophy of Religion: Biblical Fundamentalism, Terrible Solutions to a Horrible Problem, and Hearing God. [REVIEW]Michael P. Levine - 2000 - International Journal for Philosophy of Religion 48 (2):89-119.
  12.  53
    What Does Death Have to Do with the Meaning of Life?Michael P. Levine - 1987 - Religious Studies 23 (4):457 - 465.
  13.  50
    “I Am Not Living Next Door to No Zombie”: Posthumans and Prejudice.Damian Cox & Michael Levine - 2016 - Critical Philosophy of Race 4 (1):74.
    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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  14.  31
    Pantheism, Ethics and Ecology.Michael P. Levine - 1994 - 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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  15.  37
    Welcome to Su: The Spectral University.Damian Cox & Michael P. Levine - unknown - 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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  16.  22
    Does Comparative Philosophy Have a Fusion Future?Michael Levine - 2016 - In . pp. 208-237.
    This essay challenges the claim that fusion philosophy is the successor to comparative philosophy. Comparative philosophy should find itself deeply at odds with the approach to various philosophical problems and traditions that fusion philosophy is taking, and comparative philosophers will surely deny Mark Siderits’1 claim that they have been superseded. The manner then in which fusion philosophy dismisses comparativist concerns and objections is to admit that such objections are valid in some case but to deny that they are intrinsic to (...)
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  17.  28
    Miracles.Michael Levine - 2008 - Stanford Encyclopedia of Philosophy.
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  18.  52
    What Does Death Have to Do with the Meaning of Life?: MICHAEL P. LEVINE.Michael P. Levine - 1987 - 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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  19.  41
    Ninian Smart on the Philosophy of Worldviews.Michael P. Levine - 1997 - Sophia 36 (1):11-23.
  20.  16
    Camus, Hare, and the Meaning of Life.Michael P. Levine - 1988 - Sophia 27 (3):13-30.
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  21.  11
    Must God Create the Best?Michael Levine - 1996 - Sophia 35 (1):28-34.
  22.  88
    Pantheism, Theism and the Problem of Evil.Michael P. Levine - 1994 - International Journal for Philosophy of Religion 35 (3):129 - 151.
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  23.  24
    Believing Badly.Damian Cox & Michael Levine - 2004 - 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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  24.  27
    Mystical Experience and Non–Basically Justified Belief.Michael P. Levine - 1989 - Religious Studies 25 (3):335 - 345.
  25.  19
    'Telling It Like It Was': History and the Ideal Chronicle.Michael Levine & Jeff Malpas - 1994 - Australasian Journal of Philosophy 72 (2):151 – 172.
  26.  17
    Spectral Gatherings: Derrida, Celan, and the Covenant of the Word.Michael G. Levine - 2008 - 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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  27.  1
    Depraved Spectators and Impossible Audiences.Michael Levine - 2001 - Film and Philosophy 4:63-71.
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  28.  50
    Mediated Memories.Michael P. Levine - 2006 - Angelaki 11 (2):117 – 136.
  29.  50
    Racism in Mind: Philosophical Explanations of Racism and Its Implications.Michael Levine & Tamas Pataki (eds.) - 2004 - 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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  30.  57
    Can the Concept of Enlightenment Evolve?Michael P. Levine - 2003 - 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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  31.  72
    Alvin I. Goldman's Epistemology and Cognition: An Introduction.Michael P. Levine - 1989 - 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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  32.  38
    Robinson on Berkeley.Michael P. Levine - 1992 - Idealistic Studies 22 (2):163-178.
  33.  65
    Analytic Freud: Philosophy and Psychoanalysis.Michael Levine (ed.) - 1999 - Routledge.
    This is a timely and stimulating collection of essays on the importance of Freudian thought for analytic philosophy, investigating its impact on mind, ethics, sexuality, religion and epistemology. Marking a clear departure from the long-standing debate over whether Freudian thought is scientific or not, _The Analytic Freud_ expands the framework of philosophical inquiry, demonstrating how fertile and mutually enriching the relationship between philosophy and psychoanalysis can be. The essays are divided into four clear sections, addressing the implications of Freud for (...)
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  34.  43
    More on “Does Traditional Theism Entail Pantheism?”.Michael P. Levine - 1986 - International Journal for Philosophy of Religion 20 (1):31 - 35.
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  35.  40
    Formal Foundationalism and Skepticism.Michael P. Levine - 1986 - Metaphilosophy 17 (1):87–89.
  36.  19
    Mystical Experience and Non–Basically Justified Belief: MICHAEL P. LEVINE.Michael P. Levine - 1989 - 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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  37.  21
    Why Traditional Theism Does Not Entail Pantheism.Michael Levine - 1984 - Sophia 23 (2):13-20.
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  38. Love and Emotion.Michael P. Levine - 2000 - In M. Levine (ed.), The Analytic Freud. Routledge. pp. 231.
     
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  39.  14
    Berkeley's Theocentric Mentalism: Pantheism? [REVIEW]Michael P. Levine - 1987 - Sophia 26 (1):30-41.
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  40.  14
    Why the Incarnation is a Superfluous Detail for Kierkegaard: MICHAEL P. LEVINE.Michael P. Levine - 1982 - 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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  41.  23
    Mackie's Account of Necessity in Causation.Michael P. Levine - 1987 - Proceedings of the Aristotelian Society 87:75 - 89.
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  42.  21
    Can There Be Self-Authenticating Experiences of God?Michael P. Levine - 1983 - Religious Studies 19 (2):229 - 234.
  43.  18
    Why the Incarnation Is a Superfluous Detail for Kierkegaard.Michael P. Levine - 1982 - Religious Studies 18 (2):171 - 175.
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  44.  19
    Kierkegaard: What Does the Subjective Individual Risk? [REVIEW]Michael P. Levine - 1982 - International Journal for Philosophy of Religion 13 (1):13 - 22.
  45.  20
    Revisionism Gone Awry: Since When Hasn't Hume Been a Sceptic?Adam Andreotta & Michael Levine - 2020 - Journal of Scottish Philosophy 18 (2):133-155.
    In this paper, we argue that revisionary theories about the nature and extent of Hume's scepticism are mistaken. We claim that the source of Hume's pervasive scepticism is his empiricism. As earlier readings of Hume's Treatise claim, Hume was a sceptic – and a radical one. Our position faces one enormous problem. How is it possible to square Hume's claims about normative reasoning with his radical scepticism? Despite the fact that Hume thinks that causal reasoning is irrational, he explicitly claims (...)
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  46.  8
    How Much Aristotle Is in Levine and Boaks’s Leadership Theory?Jacqueline Boaks & Michael P. Levine - 2017 - Business Ethics Journal Review 5 (8):47-50.
    While accepting and welcoming our main thesis and project, Schäfer and Hühn’s Commentary on our paper focuses on two main criticisms, both of which seem to us mistaken. The first of these is that our paper falsely argues “that the existing definitions of leadership out there fall short in describing the role of ethics in leadership.” The second seems to be a belief that we claim to be offering an entirely new definition of leadership and misrepresenting its nature because in (...)
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  47. Leadership and Ethics.Jacqueline Boaks & Michael P. Levine - 2015 - London: Bloomsbury.
    Contemporary discussions about the nature of leadership abound. But what constitutes a good leader? Are ethics and leadership even compatible? -/- Accounts of leadership often lie at either end of an ethical spectrum: on one end are accounts that argue ethics are intrinsically linked to leadership; on the other are (Machiavellian) views that deny any such link-intrinsic or extrinsic. Leadership appears to require a normative component of virtue; otherwise 'leadership' amounts to no more than mere power or influence. But are (...)
     
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  48.  22
    7 Avatar: Racism and Prejudice on Pandora.Damian Cox & Michael P. Levine - 2013 - In Dan Flory & Mary Bloodsworth-Lugo (eds.), Race, Philosophy, and Film. Routledge. pp. 50--117.
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  49.  7
    Diagnosis Without Treatment: Responding to the War on Terror.Damian Cox & Michael Levine - 2014 - 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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  50.  45
    Violinists Run Amuck in South Dakota: Screen Doors Down in the Badlands!Damian Cox & Michael Levine - 2006 - Philosophical Papers 35 (2):267-281.
    Re-Reading: Judith Jarvis Thompson, 'A Defense of Abortion'.
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1 — 50 / 113