112 found
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  1. 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.  18
    Pantheism: A Non-theistic Concept of Deity.Michael Philip Levine - 1994 - Psychology Press.
    Michael Levine's book is the first comprehensive study of pantheism as a philosophical position. Spinoza's Ethics, finished in 1675, has long been seen as the most complete attempt at explaining and defending pantheism. Historically, however, pantheism has numerous forms and Spinoza's version is best considered as one among many variations on pantheistic themes. Levine manages to disentangle the concept from Spinoza; this book is a broad philosophical and historical survey of pantheism itself. There is much confusion about what pantheism, this (...)
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  3.  22
    A model for the control of ingestion.John D. Davis & Michael W. Levine - 1977 - Psychological Review 84 (4):379-412.
  4.  37
    Integrity and the University.Damian Cox, Jacqueline Boaks & Michael P. Levine - 2024 - Philosophy of Management 23 (1):109-124.
    This paper examines the idea of the integrity of academic practice. We offer an account of the integrity of professional practice in general before applying it to academic professional practice within the contemporary, western university. We then introduce the concept of integrity traps and explain how they can make it difficult for academics working within a contemporary university environment to maintain their integrity.
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  5. What Does Ethics Have to do with Leadership?Michael P. Levine & Jacqueline Boaks - 2014 - Journal of Business Ethics 124 (2):225-242.
    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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  6.  21
    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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  7. Thinking Through Film: Doing Philosophy, Watching Movies.Damian Cox & Michael P. Levine - 2011 - Malden, MA: Wiley-Blackwell. Edited by Michael P. Levine.
    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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  8. 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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  9. .Michael Levine - 2016
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  10.  76
    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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  11.  56
    (1 other version)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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  12.  79
    What Does Death Have to Do with the Meaning of Life?Michael P. Levine - 1987 - Religious Studies 23 (4):457 - 465.
  13. 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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  14.  30
    (1 other version)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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  15.  77
    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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  16.  29
    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.  18
    Hume on Miracles and Immortality.Michael P. Levine - 2008 - In Elizabeth Schmidt Radcliffe (ed.), A Companion to Hume. Malden, MA: Wiley-Blackwell. pp. 353–370.
    This chapter contains section titled: Context: Irrelevant and Relevant Hume's Argument against Justified Belief in Miracles Explained Immortality References Further Reading.
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  18.  29
    Must God create the best?Michael Levine - 1996 - Sophia 35 (1):28-34.
  19.  78
    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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  20.  66
    Miracles.Michael Levine - 2008 - Stanford Encyclopedia of Philosophy.
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  21.  30
    Camus, hare, and the meaning of life.Michael P. Levine - 1988 - Sophia 27 (3):13-30.
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  22.  54
    Ninian Smart on the philosophy of worldviews.Michael P. Levine - 1997 - Sophia 36 (1):11-23.
  23. 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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  24. 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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  25. 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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  26.  43
    “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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  27.  47
    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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  28.  67
    Racism in Mind: Philosophical Explanations of Racism and Its Implications.Michael P. 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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  29.  57
    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 (inductive) reasoning is irrational, he explicitly (...)
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  30.  14
    Depraved Spectators and Impossible Audiences.Michael Levine - 2001 - Film and Philosophy 4:63-71.
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  31.  40
    Mystical Experience and Non–Basically Justified Belief.Michael P. Levine - 1989 - Religious Studies 25 (3):335 - 345.
  32.  80
    Pantheism, substance and unity.Michael P. Levine - 1992 - International Journal for Philosophy of Religion 32 (1):1 - 23.
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  33.  33
    'Telling it like it was': History and the ideal chronicle.Michael Levine & Jeff Malpas - 1994 - Australasian Journal of Philosophy 72 (2):151 – 172.
  34.  42
    Why traditional theism does not entail pantheism.Michael Levine - 1984 - Sophia 23 (2):13-20.
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  35.  12
    Pragmatism and Progress.Damian Cox & Michael P. Levine - 2019 - In Clifford S. Stagoll & Michael P. Levine (eds.), Pragmatism Applied: William James and the Challenges of Contemporary Life. Albany: SUNY Press. pp. 101-122.
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  36.  19
    Translation, Transference, Trouvaille : Derrida’s “what is a ‘Relevant’ Translation?”.Michael G. Levine - 2022 - Diacritics 50 (3):4-28.
    Derrida’s “What is a ‘Relevant’ Translation?”, first delivered at the fifteenth annual Assises de la Traduction Littéraire à Arles in 1998, is an address that appears at first to speak from the outside and with a certain deference to professional translators. Yet, it quickly becomes apparent that Derrida not only counts himself among them but uses the occasion to reflect on his own surprising success as a translator of Hegel. This success has to do first and foremost with the proven (...)
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  37.  9
    Introduction.Clifford S. Stagoll & Michael P. Levine - 2019 - In Clifford S. Stagoll & Michael P. Levine (eds.), Pragmatism Applied: William James and the Challenges of Contemporary Life. Albany: SUNY Press.
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  38. Feeling for Buffy: the girl next door.Michael P. Levine & Steven Jay Schneider - 2003 - In James B. South (ed.), Buffy the Vampire Slayer and Philosophy: Fear and Trembling in Sunnydale. Chicago: Open Court.
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  39.  33
    A Flair for Theory: Freud, Derrida, Kafka, and Kant.Michael G. Levine - 2021 - Oxford Literary Review 43 (2):183-208.
    Derrida's essay, ‘Devant la loi’, opens with the citation of an1897 letter from Freud to his friend, Wilhelm Fliess, in which he confides that he has a presentiment he shall soon discover the origin of morality. What interests Derrida is not only the discovery that will indeed soon follow but the temporal structure of presentiment itself. Seeking to give such a vague intimation a more rigorous sense, he theorizes presentiment as a way of ‘precognizing’ something that will never otherwise have (...)
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  40.  24
    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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  41.  78
    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 (or cannot) establish the credibility of (...)
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  42.  16
    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 (i) we claim to be offering an entirely new definition of leadership and misrepresenting its nature because (...)
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  43.  17
    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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  44.  36
    7 Avatar: Racism and Prejudice on Pandora.Damian Cox & Michael P. Levine - 2013 - In Mary K. Bloodsworth-Lugo & Dan Flory (eds.), Race, Philosophy, and Film. New York: Routledge. pp. 50--117.
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  45.  18
    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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  46.  69
    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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  47.  22
    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):71-85.
    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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  48.  21
    The Persistence of the Witness: Claude Lanzmann’s The Last of the Unjust.Judith Kasper & Michael G. Levine - 2020 - Critical Inquiry 46 (2):381-400.
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  49. Hb, l10. 95/$15.95 pb.Pierre Legendre & Michael G. Levine - 1995 - History of European Ideas 21 (4):641-646.
     
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  50.  25
    Appearance and reality: Misinterpreting a Kara.Michael Levine - 1995 - Asian Philosophy 5 (2):151 – 158.
    Abstract Betty claims that Sahkara's philosophy [and non?dualism generally] fails definitively at the point where he leaves the human experience??sin and suffering??unaccounted for?. It is because Sahkara sees sin and suffering as ultimately illusory that Betty claims he leaves sin and suffering unaccounted for. However, Betty misconstrues Sahkara's view in the worst way possible. It is precisely because Sahkara seeks to account for sin and suffering, to take it seriously and as significant?a genuine problem for life?that Sahkara constructs the particular (...)
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