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M. Glouberman [72]Mark Glouberman [28]
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Profile: Mark Glouberman (Kwantlen Polytechnic University)
  1.  4
    Mark Glouberman (2015). The Conceptual Structure of Reality. Philosophical Quarterly 65 (261):848-850.
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  2.  22
    Mark Glouberman (1993). Descartes: An Analytical and Historical Introduction. By Georges Dicker. Modern Schoolman 70 (4):315-317.
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  3.  21
    Mark Glouberman (2015). ‘Where Were You?’ God, Job, and the Quinizer. Heythrop Journal 56 (1):1-14.
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  4.  7
    M. Glouberman (2012). The Distinction Between. Modern Schoolman 55 (4):357-385.
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  5.  6
    M. Glouberman (1993). Theory and Form in Descartes 'Meditations'. Man and World 26 (3):261-274.
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  6.  6
    M. Glouberman (1977). Semantic Determinacy and Ontology. Idealistic Studies 7 (2):109-131.
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  7.  8
    M. Glouberman (1977). Hume on Modes. Hume Studies 3 (1):32-50.
  8.  13
    M. Glouberman (1978). Book Review. [REVIEW] Philosophia 8 (2-3):509-515.
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  9.  10
    M. Glouberman (1988). Transcendental Idealism. Idealistic Studies 18 (3):247-265.
  10.  9
    Mark Glouberman (1993). John Locke. Idealistic Studies 23 (2/3):111-122.
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  11.  9
    M. Glouberman (1979). The Dawn of Conceptuality. Idealistic Studies 9 (3):187-212.
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  12.  40
    Mark Glouberman (2007). The Whole Story Either Kant is Not a Critical Philosopher or “Critical” Does Not Mean What Kant Says It Does. Kant-Studien 98 (1):1-39.
    New bottle, old wine? As the Leibnizeans saw it, that upstart from Königsberg, having surreptitiously decanted their proprietary vintage, had proceeded to vend the Château Gottfried, done up with eye-popping appeal, as Mouton Immanuel. Shaken by the flocking to the Kantian brand, the guardians of the Leibnizean label delegated one of their domain, Johann August Eberhard, to found a philosophical magazine with the express raison d'être of exposing the “critical” potation's derivativeness. The bouquet of Kant's response to the charge of (...)
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  13.  29
    Mark Glouberman (2011). 'I Am the Lord Your God': Religion, Morality, and the ten Commandments. Heythrop Journal 52 (4):541-558.
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  14.  24
    M. Glouberman (1979). A Stratified Bundle Theory. Synthese 42 (3):379 - 410.
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  15.  11
    M. Glouberman (2009). Conceptuality: An Essay in Retrieval. Kant-Studien 70 (1-4):383-408.
  16.  1
    M. Glouberman (1988). Interpreting Bradley: The Critique of Fact-Pluralism. 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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  17.  8
    M. Glouberman (1980). Tractatus: Pluralism or Monism? Mind 89 (353):17-36.
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  18.  7
    M. Glouberman (1982). Abstraction and Determinacy. Idealistic Studies 12 (1):14-34.
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  19.  3
    M. Glouberman (1989). The Sense/Intellect Continuum in Early Modern Philosophy. Modern Schoolman 67 (1):49-70.
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  20.  17
    Mark Glouberman (1998). Cartesian Realism and G/P-Implosion. 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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  21.  22
    M. Glouberman (1994). Berkeley's Anti-Abstractionism. British Journal for the History of Philosophy 2 (1):145 – 163.
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  22.  4
    M. Glouberman (1977). How Philosophers See 'Red'. Grazer Philosophische Studien 4:43-64.
    To what extent is conceptual analysis under strict semantic control? In an effort to show that conceptual structure transcends the linguistic dimension proper, the tensions within, and between, several current treatments of the concept red are revealed and explored. It is argued that certain extra-semantic factors — factors, broadly speaking, which concern the manner in which a concept applier interacts with the world as an extralinguistic agent - provide a backdrop against which conceptual analysis guided by language in a strict (...)
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  23.  12
    Mark Glouberman (2013). The First Professor of Biblical Philosophy. 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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  24.  18
    Mark Glouberman (2011). Descartes,Scientiaand Pure Enquiry. 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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  25.  15
    Mark Glouberman (2010). God Is Love, Zeus Is Sex. 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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  26. M. Glouberman (1977). Dummett on Aristotle's' In'and Frege's' Of. Logique Et Analyse 20 (77):159.
     
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  27.  6
    M. Glouberman (1987). Cogitations. Review of Metaphysics 41 (2):397-399.
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  28.  6
    M. Glouberman (2011). The "Meditations". Modern Schoolman 68 (4):305-319.
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  29.  6
    Mark Glouberman (1995). The Prussian Sphinx. Idealistic Studies 25 (3):255-280.
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  30.  6
    Mark Glouberman (1999). The Practical World. Idealistic Studies 29 (1/2):1-31.
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  31.  25
    John Bacon, Alan R. White, M. Glouberman, Lawrence H. Davis, Gershon Weiler, Michael Ruse, Jeffrey Bub, Ilkka Niiniluoto, Yehuda Melzer, Zeev Levy, S. Biderman, Joseph Raz & Irwin C. Lieb (1975). Book Reviews. [REVIEW] Philosophia 5 (3):319-384.
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  32.  3
    M. Glouberman (1982). A Problem of Causation and Metaphysical Realism. Philosophical Inquiry 4 (3-4):129-152.
  33.  23
    M. Glouberman (1976). Doctrine and Method in the Philosophy of P. F. Strawson. Philosophy and Phenomenological Research 36 (3):364-383.
  34.  4
    M. Glouberman (1986). Descartes: The Probable and the Certain. Distributed in the U.S.A. By Humanities Press.
    System of References To keep footnotes to a minimum, references to classical sources are incorporated into the body of the narrative, normally in the ...
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  35.  5
    Mark Glouberman (1991). Review: Myth and Modern Philosophy by Stephen H. Daniel. [REVIEW] Modern Schoolman 69 (1):62-64.
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  36.  21
    Mark Glouberman (2001). Invitation to a Beheading: The Career of Philosophy. Philosophia 28 (1-4):39-66.
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  37.  6
    M. Glouberman (1986). Cartesian Uncertainty. Grazer Philosophische Studien 27:101-124.
    For placing the contrast of certainty and uncertainty at the philosophical center, Descartes is charged with Michael Dummett with mistakenly subordinating the study of language and meaning to epistemology. But Dummett's knowledge-theoretic reading of the certainty/uncertainty duality is as erroneous as the tradition it inherits is long. The Cartesian demand for certainty and critique of uncertainty in mature writings like the Meditations has a definite semantic character. Cartesian uncertainty, construed aright, anticipates Dummett's putatively original idea of a non-reductive yet non-realist (...)
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  38.  9
    M. Glouberman (1994). The Palinode Ot the Analyst Rationality and Self in the Euthyphro. Philosophical Inquiry 16 (3-4):38-55.
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  39.  16
    M. Glouberman (1983). The Structure of Cartesian Scepticism. Southern Journal of Philosophy 21 (3):343-357.
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  40.  5
    M. Glouberman (1992). Kant's 'Critical' Rationalism. Idealistic Studies 22 (2):107-121.
  41.  18
    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). Book Reviews. [REVIEW] Philosophia 17 (2):211-216.
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  42.  18
    M. Glouberman (1976). Freedom and Resentment and Other Essays. Philosophia 6 (2):321-332.
  43.  14
    Mark Glouberman (1993). Transcendental Idealism and the End of Philosophy. 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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  44.  14
    Mark Glouberman (2010). Transcendental Idealism: What Jerusalem Has To Say to Königsberg. 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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  45.  4
    Mark Glouberman (1993). Cogito. Modern Schoolman 70 (2):81-98.
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  46.  4
    Mark Glouberman (2014). On One Leg. Philosophy and Theology 26 (1):187-206.
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  47.  1
    M. Glouberman (1991). Intermediate Possibility and Actuality-Cartesian Error Theory. American Catholic Philosophical Quarterly 65 (1):63-82.
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  48.  15
    Mark Glouberman (2008). Of Mice and Men: God and the Canadian Supreme Court. Ratio Juris 21 (1):107-124.
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  49.  11
    Mark Glouberman (1990). Kant's Transcendental Deductions. Dialogue 29 (04):575-.
  50.  14
    M. Glouberman (1987). Cartesian Unceratainty: Descartes and Rorty. Philosophia 17 (3):271-295.
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