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Profile: Mark Glouberman (Kwantlen University College)
  1. Mark Glouberman (forthcoming). On One Leg in Advance. Philosophy and Theology.
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  2. 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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  3. Mark Glouberman (2013). 'Where Were You?' God, Job, and the Quinizer. Heythrop Journal 55 (6).
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  4. M. Glouberman (2012). The Distinction Between. Modern Schoolman 55 (4):357-385.
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  5. M. Glouberman (2011). The. Modern Schoolman 68 (4):305-319.
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  6. 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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  7. 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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  8. 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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  9. Mark Glouberman (2010). Theology and Anthropology in the Bible. Philosophy and Theology 22 (1):285.
     
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  10. Mark Glouberman (2010). Transcendental Idealism: What Jerusalem Has To Say to Königsberg. Dialogue 49 (01):25-51.
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  11. M. Glouberman (2009). Conceptuality: An Essay in Retrieval. Kant-Studien 70 (1-4):383-408.
  12. Mark Glouberman (2008). Of Mice and Men: God and the Canadian Supreme Court. Ratio Juris 21 (1):107-124.
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  13. Mark Glouberman (2007). Israelite Idol. Philosophy and Theology 19 (1/2):57-78.
    The Bible ridicules idolaters for bowing down to sticks and stones. Since idolaters worship what the sticks and stones stand for, not the sticks and stones themselves, isn’t the biblical position confused? At the basis of the Bible’s consistent refusal to observe the preceding distinction are found the conceptual underpinnings of its critique of idolatry. Men and women alone among creatures are inspired with God’s breath. Men and women alone among creatures, that is, are like God. They alone among creatures (...)
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  14. 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.
  15. Mark Glouberman (2001). Invitation to a Beheading: The Career of Philosophy. Philosophia 28 (1-4):39-66.
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  16. Mark Glouberman (1999). The Practical World. Idealistic Studies 29 (1/2):1-31.
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  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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  18. M. Glouberman (1997). Descartes's Wax and the Typology of Early Modern Philosophy. Modern Schoolman 74 (2):117-141.
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  19. M. Glouberman (1997). Spinoza `a la Mode: A Defence of Spinozistic Anti-Pluralism. Australasian Journal of Philosophy 75 (1):38 – 61.
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  20. M. Glouberman (1997). The King and 'I': Agency and Rationality in Athens and Jerusalem. Ratio 10 (1):10–34.
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  21. M. Glouberman (1995). Gods, Giants, Fractals, and the Geometry of Early Modernity: Descartes, Gassendi, and the Rise of Science. Perspectives on Science 3:480-519.
     
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  22. Mark Glouberman (1995). The Prussian Sphinx. Idealistic Studies 25 (3):255-280.
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  23. Mark Glouberman (1995). The Prussian Sphinx Interpreting Modern Philosophy. Idealistic Studies 25 (3):255-280.
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  24. M. Glouberman (1994). Berkeley's Anti-Abstractionism. British Journal for the History of Philosophy 2 (1):145 – 163.
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  25. 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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  26. M. Glouberman (1993). Theory and Form in Descartes'Meditations. Man and World 26 (3):261-274.
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  27. Mark Glouberman (1993). Cogito. Modern Schoolman 70 (2):81-98.
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  28. Mark Glouberman (1993). Descartes: An Analytical and Historical Introduction. By Georges Dicker. Modern Schoolman 70 (4):315-317.
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  29. Mark Glouberman (1993). John Locke. Idealistic Studies 23 (2/3):111-122.
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  30. Mark Glouberman (1993). Rewriting Kant Antinomies, a Meta-Interpretive Discussion. Philosophical Forum 25 (1):1-18.
     
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  31. 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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  32. M. Glouberman (1992). Euthyphro. Teaching Philosophy 15 (1):33-49.
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  33. M. Glouberman (1992). Kant's 'Critical' Rationalism. Idealistic Studies 22 (2):107-121.
  34. M. Glouberman (1991). Intermediate Possibility and Actuality. American Catholic Philosophical Quarterly 65 (1):63-82.
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  35. M. Glouberman (1991). Intermediate Possibility and Actuality-Cartesian Error Theory. American Catholic Philosophical Quarterly 65 (1):63-82.
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  36. M. Glouberman (1991). Transcendental Idealism: The Dialectical Dimension. Dialectica 45 (1):31-45.
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  37. M. Glouberman (1991). The "Meditations". Modern Schoolman 68 (4):305-319.
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  38. Mark Glouberman (1991). Myth and Modern Philosophy. By Stephen H. Daniel. Modern Schoolman 69 (1):62-64.
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  39. M. Glouberman (1990). Error Theory: Logic, Rhetoric, and Philosophy. Journal of Speculative Philosophy 4 (1):37 - 65.
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  40. Mark Glouberman (1990). Certainty, the Cogito, and Cartesian Dualism. Studia Leibnitiana 22 (2):123-137.
     
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  41. Mark Glouberman (1990). Kant's Diversity Theory: A Dissenting View. History of Philosophy Quarterly 7 (4):461 - 474.
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  42. Mark Glouberman (1990). Kant's Transcendental Deductions. Dialogue 29 (04):575-.
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  43. M. Glouberman (1989). Objectivity and Method: How the «Euthyphro» Works. Logique Et Analyse 32 (125-126):41-54.
     
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  44. M. Glouberman (1989). The Sense/Intellect Continuum in Early Modern Philosophy. Modern Schoolman 67 (1):49-70.
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  45. M. Glouberman (1989). Thinning Thick Reflectivity: A Feature of Philosophical Rhetoric. Journal of Speculative Philosophy 3 (3):190 - 212.
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  46. M. Glouberman (1988). Transcendental Idealism. Idealistic Studies 18 (3):247-265.
  47. 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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  48. M. Glouberman (1987). Book Review. [REVIEW] Philosophia 17 (1):509-515.
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  49. M. Glouberman (1987). Cogitations. Review of Metaphysics 41 (2):397-399.
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  50. M. Glouberman (1987). Cartesian Unceratainty: Descartes and Rorty. Philosophia 17 (3):271-295.
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