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Michael P. Levine
University of Western Australia
Michael Levine
University of Michigan, Ann Arbor
  1.  71
    Integrity and the Fragile Self.Damian Cox, Marguerite La Caze & Michael P. 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.  2
    Pantheism: A Non-Theistic Concept of Deity.Michael Philip 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.  2
    Pantheism: A Non-Theistic Concept of Deity.Michael P. Levine - 1994 - Religious Studies 32 (2):285-286.
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  4.  71
    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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  5. 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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  6.  4
    A Model for the Control of Ingestion.John D. Davis & Michael W. Levine - 1977 - Psychological Review 84 (4):379-412.
  7.  87
    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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  8.  44
    Pantheism.Michael Levine - 2008 - Stanford Encyclopedia of Philosophy.
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  9. Hope: The Janus-Faced Virtue.Michael Schrader & Michael P. Levine - 2019 - European Journal for Philosophy of Religion 11 (3):11-30.
    In this essay we argue for the Janus-faced nature of hope. We show that attempts to sanitise the concept of hope either by separating it conceptually from other phenomena such as wishful thinking, or, more generally, by seeking to minimise the negative aspects of hope, do not help us to understand the nature of hope and its functions as regards religion. Drawing on functional accounts of religion from Clifford Geertz and Tamas Pataki, who both—in their different ways—see the function of (...)
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  10. .Michael Levine - 2016
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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.  60
    Hume and the Problem of Miracles: A Solution.Michael 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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  13.  54
    What Does Death Have to Do with the Meaning of Life?Michael P. Levine - 1987 - Religious Studies 23 (4):457 - 465.
  14.  5
    Racism in Mind.Michael P. Levine & Tamas Pataki (eds.) - 2018 - Cornell University Press.
    This philosophical analysis of the phenomenon of racism brings together some of the most influential analytic philosophers writing on racism today. The introduction by Tamas Pataki outlines the historical and thematic development of conceptions of race and racism, and locates the following essays against the backdrop of contemporary reactions to that development. While the framework is primarily analytic, the volume also includes essays deeply informed by psychoanalysis, phenomenology, and feminist and social theory. The fourteen chapters in this collection address three (...)
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  15.  32
    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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  16.  14
    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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  17.  13
    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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  18.  54
    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.  57
    “I Am Not Living Next Door to No Zombie”: Posthumans and Prejudice.Damian Cox & Michael Levine - 2016 - Critical Philosophy of Race 4 (1):74-94.
    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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  20.  35
    Miracles.Michael Levine - 2008 - Stanford Encyclopedia of Philosophy.
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  21.  38
    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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  22. Mediated Memories, The Politics Of The Past.Michael Levine - 2010 - Annales Philosophici 1:30-50.
    The age of monumentality, or meaningful memorials and memorialization in the public sphere, is over. The design, execution, and even the meanings of public memorials are subjected to the will of those with the political and economic clout that see to it that their own understanding of events is the one represented literally and symbolically in the media and by the memorial. This paper looks at a range of theoretical and empirical considerations to employ them in order to support the (...)
     
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  23.  24
    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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  24.  12
    Must God Create the Best?Michael Levine - 1996 - Sophia 35 (1):28-34.
  25.  41
    Ninian Smart on the Philosophy of Worldviews.Michael P. Levine - 1997 - Sophia 36 (1):11-23.
  26. The Positive Function of Evil?Michael Levine - 2012 - Philosophical Papers 41 (1):149-165.
    Philosophical Papers, Volume 41, Issue 1, Page 149-165, March 2012.
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  27.  16
    Camus, Hare, and the Meaning of Life.Michael P. Levine - 1988 - Sophia 27 (3):13-30.
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  28.  89
    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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  29.  28
    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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  30. Bayesian Analyses of Hume’s Argument Concerning Miracles.Michael Levine - 1997 - 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 establish the credibility of a miracle. (...)
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  31.  28
    Mystical Experience and Non–Basically Justified Belief.Michael P. Levine - 1989 - Religious Studies 25 (3):335 - 345.
  32.  70
    Hume's Abject Failure: The Argument Against Miracles. [REVIEW]Michael P. Levine - 2002 - Hume Studies 28 (1):161-167.
    This book is divided into two parts. The first is Earman's harsh critique of Hume's essay and its conclusions. The second part of the book contains selections from primary texts of Locke, Spinoza, Clarke, and others, along with the text "Of Miracles," recording changes that Hume made. There is little in the way of explanation, a single paragraph in the preface, as to why these texts have been selected. Presumably, Earman sees each of these as containing something significant to contribute (...)
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  33.  21
    Why Traditional Theism Does Not Entail Pantheism.Michael Levine - 1984 - Sophia 23 (2):13-20.
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  34. Feeling for Buffy: The Girl Next Door.Michael P. Levine & Steven Jay Schneider - 2003 - In James South (ed.), Buffy the Vampire Slayer and Philosophy: Fear and Trembling in Sunnydale. Open Court.
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  35.  23
    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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  36.  49
    Historical Anti-Realism: Boethian Historians Tell Their Story.Michael P. Levine - 1991 - The Monist 74 (2):230-239.
    In “Narrative Explanations: The Case of History,” Paul A. Roth attempts to defend the legitimacy of narrative explanation in history against two central objections—the “methodological” and the “metaphysical.” Like Roth, I find the category of narrative explanation acceptable even if it is problematic, and even if the notions of “narrative,” “explanation,” and “narrative explanation” are not altogether clear. The philosophically grounded “methodological” objections to narrative explanation are often, though not invariably, based on an acceptance of some form of positivism and (...)
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  37.  20
    'Telling It Like It Was': History and the Ideal Chronicle.Michael Levine & Jeff Malpas - 1994 - Australasian Journal of Philosophy 72 (2):151 – 172.
  38.  39
    Cartesian Materialism and Conservation: Berkelean Immaterialism?Michael P. Levine - 1986 - Southern Journal of Philosophy 24 (2):247-259.
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  39.  73
    The Problem of Evil.Michael P. Levine - 1999 - 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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  40.  27
    Response to Commentators: ‘Does Comparative Philosophy Have a Fusion Future?’.Michael Levine - 2017 - Journal of World Philosophies 2 (1):174-178.
    Mark Siderits, Michael Nylan and Martin Verhoeven were invited to respond to Michael Levine’s discussion paper ‘Does Comparative Philosophy Have a Fusion Future?’ This paper documents Levine’s reply to their responses.
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  41.  68
    Berkeley: How to Make a Mistake.Michael P. Levine - 1993 - Philosophia 22 (1-2):29-39.
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  42.  60
    Monism and Pantheism.Michael P. Levine - 1992 - Southern Journal of Philosophy 30 (4):95-110.
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  43.  35
    Swinburne's Heaven: One Hell of a Place: Michael Levine.Michael Levine - 1993 - Religious Studies 29 (4):519-531.
    Discussions of immortality have tended to focus on the nature of personal identity and, in a related way, the mind/body problem. Who is that is going to survive, and is it possible to survive bodily destruction? There has been far less discussion of what immortality would be like; e.g. the nature of heaven. Richard Swinburne, however, has recently discussed ‘heaven’, and has constructed a novel theodicy fundamentally based on his conception of what heaven is like. I shall criticize both his (...)
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  44.  51
    Rational Emotion, Emotional Holism, True Love, and Charlie Chaplin.Michael Levine - 1999 - 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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  45.  3
    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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  46. "Entry on" Miracles.Michael P. Levine - forthcoming - Stanford Encyclopedia of Philosophy.
     
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  47.  1
    Pragmatism Applied: William James and the Challenges of Contemporary Life.Clifford S. Stagoll & Michael P. Levine (eds.) - 2019 - SUNY Press.
    William James, one of America’s most original philosophers and psychologists, was concerned above all with the manner in which philosophy might help people to cope with the vicissitudes of daily life. Writing around the turn of the twentieth century, James experienced firsthand, much as we do now, the impact upon individuals and communities of rapid changes in extant values, technologies, economic realities, and ways of understanding the world. He presented an enormous range of practical recommendations for coping and thriving in (...)
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  48.  14
    Editorial: Future Education: Schools and Universities.Michael P. Levine & Laura D’Olimpio - 2019 - Journal of Philosophy in Schools 6 (1):1-9.
    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 let’s be clear—most do not. But virtually nothing real remains. What some mistakenly take to be a university is, in actuality, an ‘uncanny’ spectral presence; ‘the nagging (...)
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  49.  2
    Depraved Spectators and Impossible Audiences.Michael Levine - 2001 - Film and Philosophy 4:63-71.
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  50.  47
    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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