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Michael P. Levine [76]Michael Philip Levine [4]
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Michael P. Levine
University of Western Australia
  1. 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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  2.  66
    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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  3. 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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  4.  50
    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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  5.  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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  6.  10
    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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  7.  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.
  8.  52
    What Does Death Have to Do with the Meaning of Life?Michael P. Levine - 1987 - Religious Studies 23 (4):457 - 465.
  9.  36
    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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  10.  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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  11.  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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  12.  41
    Ninian Smart on the Philosophy of Worldviews.Michael P. Levine - 1997 - Sophia 36 (1):11-23.
  13.  16
    Camus, Hare, and the Meaning of Life.Michael P. Levine - 1988 - Sophia 27 (3):13-30.
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  14.  86
    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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  15.  26
    Mystical Experience and Non–Basically Justified Belief.Michael P. Levine - 1989 - Religious Studies 25 (3):335 - 345.
  16.  50
    Mediated Memories.Michael P. Levine - 2006 - Angelaki 11 (2):117 – 136.
  17.  56
    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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  18.  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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  19.  38
    Robinson on Berkeley.Michael P. Levine - 1992 - Idealistic Studies 22 (2):163-178.
  20.  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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  21.  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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  22.  40
    Formal Foundationalism and Skepticism.Michael P. Levine - 1986 - Metaphilosophy 17 (1):87–89.
  23. Love and Emotion.Michael P. Levine - 2000 - In M. Levine (ed.), The Analytic Freud. Routledge. pp. 231.
     
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  24.  14
    Berkeley's Theocentric Mentalism: Pantheism? [REVIEW]Michael P. Levine - 1987 - Sophia 26 (1):30-41.
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  25.  13
    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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  26.  18
    Why the Incarnation Is a Superfluous Detail for Kierkegaard.Michael P. Levine - 1982 - Religious Studies 18 (2):171 - 175.
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  27.  21
    Mackie's Account of Necessity in Causation.Michael P. Levine - 1987 - Proceedings of the Aristotelian Society 87:75 - 89.
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  28.  19
    Kierkegaard: What Does the Subjective Individual Risk? [REVIEW]Michael P. Levine - 1982 - International Journal for Philosophy of Religion 13 (1):13 - 22.
  29.  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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  30. 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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  31.  21
    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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  32.  4
    Reluctant Heroes and Itchy Capes: The Ineluctable Desire to Be the Savior.Laura D'Olimpio & Michael P. Levine - 2019 - Journal of Aesthetic Education 53 (4):71.
    In "The Imagination of Disaster," written at or close to the height of the Cold War, Sontag ruminates on what America's interest in, if not preoccupation with, science fiction films tell us about ourselves.1 Their popularity cannot be explained in terms of their entertainment value alone; or if it can, then why audiences found such films entertaining is something that itself needs explanation. Almost all films in the hero genre are also science fiction and are concerned with disasters of one (...)
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  33.  31
    Book Reviews. [REVIEW]Reinhardt Grossmann & Michael P. Levine - 1986 - Philosophia 16 (3-4):101-109.
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  34.  65
    Berkeley: How to Make a Mistake.Michael P. Levine - 1993 - Philosophia 22 (1-2):29-39.
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  35.  16
    Book Reviews. [REVIEW]Michael P. Levine - 1986 - Philosophia 16 (1):101-109.
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  36.  39
    Cartesian Materialism and Conservation: Berkelean Immaterialism?Michael P. Levine - 1986 - Southern Journal of Philosophy 24 (2):247-259.
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  37.  21
    Can There Be Self-Authenticating Experiences of God?Michael P. Levine - 1983 - Religious Studies 19 (2):229 - 234.
  38.  11
    Can There Be Self-Authenticating Experiences of God?: MICHAEL P. LEVINE.Michael P. Levine - 1983 - 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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  39.  29
    Can We Speak Literally of God?Michael P. Levine - 1985 - Religious Studies 21 (1):53 - 59.
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  40.  15
    ‘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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  41.  19
    Deep Structure and the Comparative Philosophy of Religion.Michael P. Levine - 1992 - Religious Studies 28 (3):387 - 399.
  42.  19
    Deep Structure and the Comparative Philosophy of Religion*: MICHAEL P. LEVINE.Michael P. Levine - 1992 - 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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  43.  5
    Divine Unity and Superfluous Synonymity.Michael P. Levine - 1990 - Journal of Speculative Philosophy 4 (3):211 - 236.
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  44.  12
    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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  45. "Entry on" Miracles.Michael P. Levine - forthcoming - Stanford Encyclopedia of Philosophy.
     
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  46. 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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  47.  48
    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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  48.  69
    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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  49.  17
    Intellectualist and Symbolist Accounts of Religious Belief and Practice.Michael P. Levine - 1997 - 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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  50.  38
    Introduction: Ethics and Architecture.Michael P. Levine, Kristine Miller & William Taylor - 2004 - Philosophical Forum 35 (2):103–115.
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