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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. Pantheism. A Non-Theistic Concept of Deity.Michael P. Levine - 1996 - Religious Studies 32 (2):285-286.
     
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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.  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.
  6.  58
    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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  7.  53
    What Does Death Have to Do with the Meaning of Life?Michael P. Levine - 1987 - Religious Studies 23 (4):457 - 465.
  8.  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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  9.  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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  10.  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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  11.  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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  12.  53
    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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  13.  41
    Ninian Smart on the Philosophy of Worldviews.Michael P. Levine - 1997 - Sophia 36 (1):11-23.
  14.  16
    Camus, Hare, and the Meaning of Life.Michael P. Levine - 1988 - Sophia 27 (3):13-30.
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  15. 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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  16.  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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  17.  27
    Mystical Experience and Non–Basically Justified Belief.Michael P. Levine - 1989 - Religious Studies 25 (3):335 - 345.
  18.  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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  19. 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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  20.  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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  21.  39
    Cartesian Materialism and Conservation: Berkelean Immaterialism?Michael P. Levine - 1986 - Southern Journal of Philosophy 24 (2):247-259.
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  22.  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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  23.  60
    Monism and Pantheism.Michael P. Levine - 1992 - Southern Journal of Philosophy 30 (4):95-110.
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  24.  66
    Berkeley: How to Make a Mistake.Michael P. Levine - 1993 - Philosophia 22 (1-2):29-39.
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  25.  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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  26. 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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  27. "Entry on" Miracles.Michael P. Levine - forthcoming - Stanford Encyclopedia of Philosophy.
     
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  28.  1
    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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  29.  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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  30.  59
    Pantheism, Substance and Unity.Michael P. Levine - 1992 - International Journal for Philosophy of Religion 32 (1):1 - 23.
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  31.  27
    ‘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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  32.  52
    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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  33.  21
    V—Mackie's Account of Necessity in Causation.Michael P. Levine - 1987 - Proceedings of the Aristotelian Society 87 (1):75-90.
  34.  50
    Mediated Memories.Michael P. Levine - 2006 - Angelaki 11 (2):117 – 136.
  35.  24
    Transcendence in Theism and Pantheism.Michael P. Levine - 1992 - Sophia 31 (3):89-123.
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  36.  30
    Can We Speak Literally of God?Michael P. Levine - 1985 - Religious Studies 21 (1):53 - 59.
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  37.  23
    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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  38.  38
    Introduction: Ethics and Architecture.Michael P. Levine, Kristine Miller & William Taylor - 2004 - Philosophical Forum 35 (2):103–115.
  39.  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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  40.  24
    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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  41.  6
    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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  42.  13
    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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  43.  30
    No‐Self, Real Self, Ignorance and Self‐Deception: Does Self‐Deception Require a Self?Michael P. Levine - 1998 - Asian Philosophy 8 (2):103 – 110.
    In this paper I dispute Eliot Deutsch's claim [See Deutsch, Eliot (1996) Self-deception: a comparative study, in: Roger T. Ames and Wimal Dissanayake (Eds) Self and Deception: a cross-cultural enquiry (Albany, State University of New York Press), pp. 315-326] that examining self-deception from the perspective of non-Western traditions (i.e. how it is understood in those cultures) can help us to better understand the nature of the phenomenon in one's own culture. Although the claim appears to be uncontrover-sial and perhaps even (...)
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  44.  31
    Book Reviews. [REVIEW]Reinhardt Grossmann & Michael P. Levine - 1986 - Philosophia 16 (3-4):101-109.
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  45.  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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  46.  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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  47.  20
    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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  48.  58
    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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  49.  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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  50.  13
    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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