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M. Glouberman [79]Mark Glouberman [61]
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Mark Glouberman
Kwantlen Polytechnic University
  1.  29
    Tractatus: Pluralism or Monism?M. Glouberman - 1980 - Mind 89 (353):17-36.
  2.  2
    The Raven, the Dove, and the Owl of Minerva: The Creation of Humankind in Athens and Jerusalem.Mark Glouberman - 2012 - Toronto, ON, Canada: University of Toronto Press.
    This study presents a substantial revision to received ideas about the relationship between biblical and ancient Greek conceptions of human nature.
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  3.  35
    Doctrine and Method in the Philosophy of P. F. Strawson.M. Glouberman - 1976 - Philosophy and Phenomenological Research 36 (3):364-383.
  4.  42
    Descartes, Scientia and Pure Enquiry.Mark Glouberman - 2011 - British Journal for the History of Philosophy 19 (5):873-886.
    In Descartes: The Project of Pure Enquiry, Bernard Williams supplies an interpretation of Descartes's Meditations in which the meditator's clean sweep of initial beliefs is justified by a stance that abrogates all practical pressures: the stance of pure enquiry. Otherwise, Williams explains, it would not be reasonable to set many of the initial beliefs aside. Nowhere, however, does Descartes assert that his approach is in this sense ?pure?. It would of course be preferable if the meditator's rejection of all the (...)
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  5.  63
    The Whole Story Either Kant is Not a Critical Philosopher or “Critical” Does Not Mean What Kant Says It Does.Mark Glouberman - 2007 - Kant Studien 98 (1):1-39.
    In what respect, if any, is Kant a distinctively “critical” thinker? How does Kant’s “transcendentalism” differentiate his practice in metaphysics from that of the philosophers of the Cartesian tradition? How much does the success of Kant’s enterprise depend on the viability of the idea of the synthetic a priori? The issues that these questions raise came to a head for Kant in the attack on his novelty by the Leibnizean Johann August Eberhard, an attack to which Kant responded at length (...)
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  6.  15
    Interpreting Bradley: The Critique of Fact-Pluralism.M. Glouberman - 1988 - History and Philosophy of Logic 9 (2):205-223.
    The typically dismissive treatment of Bradleian idealism, to the extent that it is based on philosophical criticism rather than historical bias, suffers from a failure to distinguish Bradley's negative views from his positive doctrines. But the intermingling of the two plays havoc in Bradley's own presentation, so that proper interpretation requires a particularly aggressive approach to the texts. Specifically, in denying a real multiplicity of facts, Bradley, though he may seem to be, is not attacking the commonsense belief that there (...)
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  7. Certainty, the Cogito, and Cartesian Dualism.Mark Glouberman - 1990 - Studia Leibnitiana 22 (2):123-137.
    Il se peut du point de vue des etudiants qui s'approchent de la position contextuelle de Descartes, qu'il accepte la distinction reelle entre l'esprit et le corps parce qu'il n'a pas percu comment une forme d'explicarion mecanique-materialiste pourrait etre appropriee aux phenomenes psychologiques. Mais on pourrait demander la signification de cette proposition en ce qui concerne le raisonnement de Descartes pour Pactualite du dualisme. Je demontre que son raisonnement dans les Meditations est defectueux relatif a un probleme theorique emanant de (...)
     
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  8.  39
    Abstraction and Determinacy: The Ideological Background of Berkeleianism.M. Glouberman - 1982 - Idealistic Studies 12 (1):14-34.
    1. The distinction between the functions of sense and intellect in cognition is first given its modern form by Kant. According to one influential commentator, Jonathan Bennett, “Kant’s breakthrough” in fact consists precisely in liberating himself from his predecessors’ misconceptions in this regard. It is true that the categorial duality of receptivity and spontaneity—of intuition and concept—is not to be found in the major classical writings prior to Kant. In its place, one encounters a relativized distinction. The empiricist Hume, for (...)
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  9.  35
    The Dawn of Conceptuality: A Kantian Perspective.M. Glouberman - 1979 - Idealistic Studies 9 (3):187-212.
    Ever ramifying debate over the correct analysis of linguistic representation unfolds against the backdrop of uncontested acceptance as baseline datum, by those aiming to determine the nature of the cognizing subject’s contact with the world, of language as the vehicle of factual packaging of experience. Given the easy two-way traffic in the contemporary lexicon between “concept” and “ word,” the modern reader’s antennae are not attuned to detect doctrinal parti pris when he encounters the mention, in a classical text, of (...)
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  10.  75
    Berkeley's Anti‐Abstractionism.M. Glouberman - 1994 - British Journal for the History of Philosophy 2 (1):145 – 163.
  11.  31
    Kant’s ‘Critical’ Rationalism: The Dialectical Dimension.M. Glouberman - 1992 - Idealistic Studies 22 (2):107-121.
    Matter, in Aristotle’s Metaphysics, plays a prototypical version of a rôle that recurs, refracted through the domestic preoccupations of each age, in metaphysical analyses of the constitution of the real. After identifying the rôle, I shall trace a developmental arc of philosophical treatment from Aristotle through the Cartesian period to Kant. The mature Kantian view of the rôle—the ‘critical’ view—is, I maintain, a reversion to the Aristotelian position. It is not however a simple reversion. It is reversion mediated through the (...)
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  12.  12
    His Royal I-Ness.Mark Glouberman - 2020 - Philosophy and Theology 32 (1-2):81-91.
    The theology of the (Hebrew) Bible, as set out in the Torah’s foundational parts, answers the question “What am I?” not the question “Why is there a world?” So the principle that the Bible’s deity, God, represents, the principle of a category of being not recognized in the pagan thinking whose basic elements Greek philosophy systematizes, first enters “In the day that . . . the Lord God formed [the] man,” not “In the beginning when God created the heavens and (...)
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  13.  43
    ‘Where Were You?’ God, Job, and the Quinizer.Mark Glouberman - 2015 - Heythrop Journal 56 (1):1-14.
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  14.  29
    Transcendental Idealism: Materials For a Motivating Interpretation.M. Glouberman - 1988 - Idealistic Studies 18 (3):247-265.
    “By transcendental idealism,” Kant explains, “I mean the doctrine that appearances are … representations only, not things in themselves, and that time and space are therefore only sensible forms of our intuition, not determinations given as existing by themselves, nor conditions of objects viewed as things in themselves” ; “… by our sensibility … we do not apprehend [things in themselves] in any fashion whatsoever”. The phenomenality of the objective realm, according to Kant, follows from the fact that the principles (...)
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  15.  28
    Transcendental Idealism: What Jerusalem Has To Say to Königsberg: Dialogue.Mark Glouberman - 2010 - Dialogue 49 (1):25-51.
    ABSTRACT: The Bible illuminates Kant’s distinction between appearances and things-in-themselves. The two biblical creation stories, in Genesis 1 and in Genesis 2, offer different ontological parsings, only the second of which, like Kant’s appearances, is relativized to the human case. But while Kant’s other region remains undercharacterized, the Bible articulates quite fully the world as it is before the advent of men and women. The Bible treats this realm from the sub-human standpoint. This broadly anthropological approach to the idea of (...)
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  16.  28
    O God, O Montreal!Mark Glouberman - 2014 - Philo 17 (1):23-43.
    In the book A Secular Age, Charles Taylor argues that: modern secularism carries in it more than a trace residue of the explicitly religious way of thinking that it supersedes, and the secular ensemble would not survive if the residue were filtered out. Modern secularism is not, in short, exclusively humanistic. Many who profess exclusive humanism, even perhaps the majority, are therefore—according to Taylor—exclusive humanists in name alone. My position is that Judeo-Christianity, in its teachings about men and women, is (...)
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  17.  67
    Book Reviews. [REVIEW]John Bacon, Alan R. White, M. Glouberman, Lawrence H. Davis, Gershon Weiler, Jeffrey Bub, Ilkka Niiniluoto, Yehuda Melzer, Zeev Levy, S. Biderman, Joseph Raz, Irwin C. Lieb & Michael Ruse - 1975 - Philosophia 5 (3):319-384.
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  18.  5
    Frontmatter.Mark Glouberman - 2012 - In The Raven, the Dove, and the Owl of Minerva: The Creation of Humankind in Athens and Jerusalem. University of Toronto Press.
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  19. Consciousness and Cognition: From Descartes to Berkeley.M. Glouberman - 1982 - Studia Leibnitiana 14:244.
    En soulignant la position ressemblante du Dieu dans le système de Descartes et de Berkeley comme sujet de connaissance optimale, c'est à dire ' certain', et le rôle de la notion cartésienne de ‛certitude’ en définissant la nature de la vérité scientifique, on peut nettement transformer la théorie réalistique cartésienne en théorie idéalistique berkelienne. L'élimination une équivoque dans la conception de certitude de Descartes est crucial à cette transformation. Sans cette équivoque, la distinction cartésienne non-berkelienne entre la sensation et la (...)
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  20. Complete Causes.M. Glouberman - 1981 - Logique Et Analyse 24 (June):231-244.
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  21. Cartesian Certainty: Toward the Categorial Core.M. Glouberman - 1985 - Idealistic Studies 15 (3):219-247.
    Whence the Cartesian’s advantage over competing world investigators? Descartes’s answer is that those of his persuasion do not proceed by “resting [their] reasons on any other principle than the infinite perfections of God”. The claim’s considerable opacity does not prevent it from letting this much light filter through: only Cartesian scientists operate on the right metaphysical basis.
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  22. Intellectual Intuition and Cognitive Assimilability.M. Glouberman - 1979 - Journal of the British Society for Phenomenology 10 (3):153-163.
  23. Kant on Receptivity: Form and Content.M. Glouberman - 1975 - Société Française de Philosophie, Bulletin 66 (3):313.
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  24. Meaning and Analysis.M. Glouberman - 1973
     
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  25. Mind and Body: Two Real Distinctions.M. Glouberman - 1984 - Southern Journal of Philosophy 22 (3):347-359.
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  26. Monstrocity: The Bibleʼs Anti-Philosophy of Mind.Mark Glouberman - 2007 - Iyyun 56:267-294.
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  27. Objectivity and Method: How the «Euthyphro» Works.M. Glouberman - 1989 - Logique Et Analyse 32 (125-126):41-54.
  28. Persons and Other Things: Exploring the Philosophy of the Hebrew Bible.Mark Glouberman - 2021 - Toronto, ON, Canada: University of Toronto Press.
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  29. "I AM": Monotheism and the Philosophy of the Bible.Mark Glouberman - 2019 - Toronto, ON, Canada: Universisty of Toronto Press.
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  30. Rewriting Kant Antinomies, a Meta-Interpretive Discussion.Mark Glouberman - 1993 - Philosophical Forum 25 (1):1-18.
     
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  31.  1
    The Origins and Implications of Kant's Critical Philosophy: Nc [is Approximately Equal to] Pk.M. Glouberman - 1990 - Edwin Mellen Press.
    Examining Kant's critical philosophy, this study focusses upon its dialectical constitution and gauging its implications. It attempts to determine the meaning of the critical system more by determining the dialectical and rhetorical influences on Kant by focussing on its manifest reasoning. The volume begins by taking stock of meta-physical and meta-interpretive materials; then goes on to examine the major doctrines of the first Critique; and finally draws wider morals for Kant specifically and for philosophy generally.
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  32. The Substance of Bundles.M. Glouberman - 1975 - Pacific Philosophical Quarterly 56 (1):38.
     
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  33.  38
    Descartes: An Analytical and Historical Introduction. By Georges Dicker.Mark Glouberman - 1993 - Modern Schoolman 70 (4):315-317.
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  34.  46
    God Is Love, Zeus Is Sex: Theology and Anthropology in the Bible.Mark Glouberman - 2010 - Philosophy and Theology 22 (1/2):285-311.
    Does the character called “God” make an essential contribution to the [Hebrew] Bible? So far as religion and religiosity are concerned, the Bible minus the character called “God” is not theoretically incomplete. In other words, the Bible is not at core a theological document. From this it does not however follow that the deity of the Bible is theoretically otiose. The character called “God” plays a role that is indispensable for anthropological reasons. The self-definition and self-understanding of men and women (...)
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  35.  51
    Transcendental Idealism and the End of Philosophy.Mark Glouberman - 1993 - Metaphilosophy 24 (1-2):97-112.
    The first "Critique", Kant states inaugurates a perfectly new science'. But this transcendental philosophy', for dealing in possibilities, not actualities, does not qualify as philosophy in the traditional sense. What Kant dubs transcendental idealism' "is" however an (ontological) doctrine about things. Kant's doctrinal stand is thus inconsistent with his description of transcendental enquiry. Since transcendental idealism gets its meaning from the contrast with Cartesian realism, it follows that Kant must implicitly be granting that in some measure at least the earlier (...)
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  36.  50
    The Structure of Cartesian Scepticism.M. Glouberman - 1983 - Southern Journal of Philosophy 21 (3):343-357.
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  37.  34
    On One Leg: The Stability of Monotheism.Mark Glouberman - 2014 - Philosophy and Theology 26 (1):187-206.
    A potential proselyte asks the great rabbi Hillel to explain the Torah to him while he stands ‘on one leg.’ Hillel responds with, essentially, the Golden Rule. This Talmudic anecdote is invariably read as critical of anyone who wants a Torah for Dummies. I offer a different interpretation. The Torah-based position, theologically speaking, rests on one principle and one principle alone, God. ‘How can an account of the creation as a whole rest on one principle only? Won’t such a structure (...)
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  38.  30
    Hume on Modes.M. Glouberman - 1977 - Hume Studies 3 (1):32-50.
  39.  52
    Book Reviews. [REVIEW]Zeno Vendler, M. Glouberman, Gary Jason, George N. Schlesinger, Roberto Torretti, Bowman L. Clarke, Richard T. De George, Avner Cohen, Tecla Mazzarese, A. Modal Logician & J. Gellman - 1987 - Philosophia 17 (2):211-216.
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  40.  14
    Persons Are the Only Creatures: Non‐Naturalism in the Bible.Mark Glouberman - 2020 - Heythrop Journal 61 (6):951-963.
  41.  21
    The Sense/Intellect Continuum in Early Modern Philosophy: A Critique of Analytic Interpretation.M. Glouberman - 1989 - Modern Schoolman 67 (1):49-70.
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  42.  40
    Cartesian Realism and G/P-Implosion.Mark Glouberman - 1998 - Journal of Philosophical Research 23:307-329.
    Did Descartes make a revolutionary contribution to philosophy? Given the widespread application to him of the title ‘father of modem philosophy,’ the standard affirmative proves surprisingly difficult to justify. ln this paper I locate Descartes’s epoch-making philosophical shift. Descartes contributed a very strong idea of realism, an idea modelled in his cogito-argument. To grasp the contribution aright, it is however necessary to de-emphasise what is usually identified as his key contribution---an epistemological one. AIso, the theoretical connection between Descartes’s core philosophical (...)
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  43.  35
    The First Professor of Biblical Philosophy.Mark Glouberman - 2013 - Sophia 52 (3):503-519.
    The notion of a particular is what makes the Bible (the reference is to the Hebrew Scriptures) an original position in philosophy. (Particulars are self-contained spatio-temporal entities, and hence, though present in the system that is nature, are not essentially parts of it.) The early chapters of Genesis develop a comprehensive (anti-pagan) conceptualization of reality that gives particularity its due. Whether particularity can be secured without a fully extra-natural anchorage (i.e., without God) is a live issue. As the case may (...)
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  44.  20
    Myth and Modern Philosophy. By Stephen H. Daniel. [REVIEW]Mark Glouberman - 1991 - Modern Schoolman 69 (1):62-64.
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  45.  29
    The Prussian Sphinx: Interpreting Modern Philosophy.Mark Glouberman - 1995 - Idealistic Studies 25 (3):255-280.
    Unhappy with a recent submission of mine, a referee for a journal specialising in the history of philosophy wagged a finger at what he or she called my ‘hermeneutical principles’. Though I am no stranger to the collegial woodshed, my initial reaction was nonetheless one of surprise. For had I then been asked about interpretive methodology I would have scoffed. The construer’s best course, I would have said, is to nose about the texts until some rough shape begins to emerge (...)
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  46.  47
    Invitation to a Beheading: The Career of Philosophy.Mark Glouberman - 2001 - Philosophia 28 (1-4):39-66.
    Registrants for the academic study of philosophy, expecting an encounter with special cognitive products, regal truths, are soon enough disabused. Philosophy, its supposedly special access to the structure of things exploded, is relegated to sundry tasks of intellectual hygiene. I track down the source of the unrealistic view, anatomising what has a strong claim to be regarded as the regal enterprise’s inau¬gural reasoning—in Plato. When professionals consider the successor activity that is called ‘philosophy,’ they should therefore wonder about the label. (...)
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  47.  41
    ‘I Am the Lord Your God’: Religion, Morality, and the ten Commandments.Mark Glouberman - 2011 - Heythrop Journal 52 (4):541-558.
  48.  19
    Intermediate Possibility and Actuality: Cartesian Error Theory.M. Glouberman - 1991 - American Catholic Philosophical Quarterly 65 (1):63-82.
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  49.  24
    The Distinction Between.M. Glouberman - 1978 - Modern Schoolman 55 (4):357-385.
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  50.  32
    Descartes's Wax and the Typology of Early Modern Philosophy.M. Glouberman - 1997 - Modern Schoolman 74 (2):117-141.
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