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Michael P. Levine [73]Michael Philip Levine [4]
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Michael P. Levine
University of Western Australia
  1.  58
    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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  2.  5
    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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  3.  6
    Editorial Future Education: Schools and Universities.Michael P. Levine & Laura D'Olimpio - 2019 - Journal of Philosophy in Schools 6 (1).
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  4.  34
    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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  5. Pantheism. A Non-Theistic Concept of Deity.Michael P. Levine - 1996 - Religious Studies 32 (2):285-286.
     
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  6.  72
    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.
  7.  12
    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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  8. 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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  9.  67
    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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  10.  46
    What Does Death Have to Do with the Meaning of Life?Michael P. Levine - 1987 - Religious Studies 23 (4):457 - 465.
  11.  64
    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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  12.  19
    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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  13. 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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  14.  44
    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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  15.  41
    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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  16.  38
    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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  17.  37
    Cartesian Materialism and Conservation: Berkelean Immaterialism?Michael P. Levine - 1986 - Southern Journal of Philosophy 24 (2):247-259.
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  18.  38
    Ninian Smart on the Philosophy of Worldviews.Michael P. Levine - 1997 - Sophia 36 (1):11-23.
  19.  13
    Camus, Hare, and the Meaning of Life.Michael P. Levine - 1988 - Sophia 27 (3):13-30.
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  20.  55
    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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  21.  79
    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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  22.  67
    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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  23.  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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  24.  68
    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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  25. Love and Emotion.Michael P. Levine - 2000 - In M. Levine (ed.), The Analytic Freud. Routledge. pp. 231.
     
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  26.  15
    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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  27.  40
    Formal Foundationalism and Skepticism.Michael P. Levine - 1986 - Metaphilosophy 17 (1):87–89.
  28.  35
    Robinson on Berkeley.Michael P. Levine - 1992 - Idealistic Studies 22 (2):163-178.
  29.  23
    Mystical Experience and Non–Basically Justified Belief.Michael P. Levine - 1989 - Religious Studies 25 (3):335 - 345.
  30.  54
    Monism and Pantheism.Michael P. Levine - 1992 - Southern Journal of Philosophy 30 (4):95-110.
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  31.  59
    Berkeley: How to Make a Mistake.Michael P. Levine - 1993 - Philosophia 22 (1-2):29-39.
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  32.  58
    Pantheism, Substance and Unity.Michael P. Levine - 1992 - International Journal for Philosophy of Religion 32 (1):1 - 23.
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  33.  18
    Why the Incarnation Is a Superfluous Detail for Kierkegaard.Michael P. Levine - 1982 - Religious Studies 18 (2):171 - 175.
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  34.  9
    Berkeley's Theocentric Mentalism: Pantheism? [REVIEW]Michael P. Levine - 1987 - Sophia 26 (1):30-41.
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  35.  20
    ‘If There is a God, Any Experience Which Seems to Be of God, Will Be Genuine’1: MICHAEL P. LEVINE.Michael P. Levine - 1990 - 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.  16
    Mackie's Account of Necessity in Causation.Michael P. Levine - 1986 - Proceedings of the Aristotelian Society 87:75 - 89.
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  37.  15
    V—Mackie's Account of Necessity in Causation.Michael P. Levine - 1987 - Proceedings of the Aristotelian Society 87 (1):75-90.
  38.  49
    War, Politics and Race: Reflections on Violence in the 'War on Terror'.Saul Newman & Michael P. Levine - 2006 - 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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  39.  23
    Transcendence in Theism and Pantheism.Michael P. Levine - 1992 - Sophia 31 (3):89-123.
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  40.  47
    Mediated Memories.Michael P. Levine - 2006 - Angelaki 11 (2):117 – 136.
  41.  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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  42.  5
    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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  43.  27
    Can We Speak Literally of God?Michael P. Levine - 1985 - Religious Studies 21 (1):53 - 59.
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  44.  22
    The Deterministic and Ontological Implications of the Logical Entailment Analysis of Causation.Michael P. Levine - 1987 - Idealistic Studies 17 (1):1-13.
    Some necessary connection theorists maintain that an analysis of causation requires some kind of sui generis metaphysical modal notion such as physical or nomic necessary. However, among necessary connection theorists there are some who argue that the causal connection is not properly understood as merely “physical” or irreducibly “nomic,” but as one of logical entailment. A cause logically entails its effect. Prominent among these theorists have been idealists such as Brand Blanshard.
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  45.  19
    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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  46.  37
    Introduction: Ethics and Architecture.Michael P. Levine, Kristine Miller & William Taylor - 2004 - Philosophical Forum 35 (2):103–115.
  47.  10
    Museums and the Nostalgic Self.Michael P. Levine - 2016 - Royal Institute of Philosophy Supplement 79:77-94.
    The first part of this essay asks: What is the function, purpose and value of a museum? Has any museologist or philosopher given a credible account of philosophical problems associated with museums? Is there any set of properties shared by the diverse entities called museums? Overgeneralization is the principal problem here. The essay then examines a central kind of museum experience; one that invokes and relies upon nostalgia. I argue that the attraction of museums are varied but are best explained (...)
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  48.  17
    Kierkegaardian Dogma: Inwardness and Objective Uncertainty. [REVIEW]Michael P. Levine - 1983 - International Journal for Philosophy of Religion 14 (3):183 - 187.
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  49.  20
    Can There Be Self-Authenticating Experiences of God?Michael P. Levine - 1983 - Religious Studies 19 (2):229 - 234.
  50.  10
    ‘Can We Speak Literally of God?’: MICHAEL P. LEVINE.Michael P. Levine - 1985 - Religious Studies 21 (1):53-59.
    I shall argue that the question ‘Can we speak literally of God?’ is fundamentally an epistemological question concerning whether we can know that God exists. If and only if we can know that God can exist can we know that we can speak literally of God.
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