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Mark Glouberman
Kwantlen Polytechnic University
  1.  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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  2.  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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  3.  15
    The Practical World: Synthesis, Science, and Kant's Idealism.Mark Glouberman - 1999 - Idealistic Studies 29 (1/2):1-31.
    'Everything,' Kant remarks, 'gravitates ultimately towards the practical.' Judging by 'everything,' Kant is fixing on some feature of reality that he regards as invariant across times, places, and people. Judging by 'ultimately,' Kant believes that the feature yields itself up only to penetrative philosophical scrutiny. The remark is, I believe, a key to 'the basic problem confronting any reader of [Kant],' his idealism.
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  4.  1
    3. An Ethical Compass.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. pp. 64-77.
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  5.  17
    Artificial Respiration What Does God Really Do in the Beginning?Mark Glouberman - 2018 - New Blackfriars 99 (1083):578-600.
  6.  2
    Bibliography.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. pp. 343-346.
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  7.  2
    9. Becoming Political.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. pp. 193-215.
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  8.  17
    Cogito.Mark Glouberman - 1993 - Modern Schoolman 70 (2):81-98.
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  9.  1
    Contents.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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  10.  6
    Cogito: Inference and Certainty.Mark Glouberman - 1993 - Modern Schoolman 70 (2):81-98.
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  11.  7
    Conclusion: On the Carmel.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. pp. 298-306.
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  12.  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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  13.  6
    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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  14.  11
    6. Contemplating the Bust of Homer.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. pp. 122-150.
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  15. 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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  16.  38
    Descartes: An Analytical and Historical Introduction. By Georges Dicker.Mark Glouberman - 1993 - Modern Schoolman 70 (4):315-317.
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  17.  10
    Descartes: An Analytical and Historical Introduction. By Georges Dicker. [REVIEW]Mark Glouberman - 1993 - Modern Schoolman 71 (1):71-73.
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  18.  46
    God Is Love, Zeus Is Sex.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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  19.  8
    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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  20.  8
    His Royal I-Ness.Mark Glouberman - forthcoming - Philosophy and Theology.
    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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  21.  5
    Index.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. pp. 347-356.
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  22.  4
    Introduction: Athens and Jerusalem.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. pp. 1-16.
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  23.  2
    1. In Defence of Perplexity.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. pp. 17-38.
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  24.  22
    Israelite Idol.Mark Glouberman - 2007 - 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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  25.  4
    Israelite Idol: The Proto-Humanist Versus the Proto-Philosophers.Mark Glouberman - 2007 - 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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  26.  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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  27.  24
    John Locke: An English Transcendentalist?Mark Glouberman - 1993 - Idealistic Studies 23 (2/3):111-122.
    Throughout the Critique of Pure Reason, Kant locates his position relative to those of his predecessors and near contemporaries. Save for Spinoza, all the ‘greats’ of the early modern canon put in appearances. But while Kant’s idiom is respectful—Hume is referred to as ‘celebrated’ ; Berkeley is characterised as ‘good’ ; both Locke and Leibniz are called ‘illustrious’ —this ‘language of good will’ recalls Mark Antony’s ‘honourable man’. In fact, the debt Kant acknowledges to the prior toilers is largely negative: (...)
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  28.  7
    John Locke: An English Transcendentalist?Mark Glouberman - 1993 - Idealistic Studies 23 (2/3):111-122.
    Throughout the Critique of Pure Reason, Kant locates his position relative to those of his predecessors and near contemporaries. Save for Spinoza, all the ‘greats’ of the early modern canon put in appearances. But while Kant’s idiom is respectful—Hume is referred to as ‘celebrated’ ; Berkeley is characterised as ‘good’ ; both Locke and Leibniz are called ‘illustrious’ —this ‘language of good will’ recalls Mark Antony’s ‘honourable man’. In fact, the debt Kant acknowledges to the prior toilers is largely negative: (...)
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  29.  15
    Kant's Diversity Theory: A Dissenting View.Mark Glouberman - 1990 - History of Philosophy Quarterly 7 (4):461 - 474.
  30.  17
    Kant's Transcendental Deductions.Mark Glouberman - 1990 - Dialogue 29 (4):575-.
  31.  2
    11. Life and Times.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. pp. 243-268.
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  32.  2
    10. Love Stories.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. pp. 216-242.
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  33.  5
    12. Misbehaviourism.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. pp. 269-297.
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  34.  19
    Myth and Modern Philosophy. By Stephen H. Daniel. [REVIEW]Mark Glouberman - 1991 - Modern Schoolman 69 (1):62-64.
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  35.  1
    2. Man’s Estate.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. pp. 39-63.
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  36. Monstrocity: The Bibleʼs Anti-Philosophy of Mind.Mark Glouberman - 2007 - Iyyun 56:267-294.
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  37.  3
    7. Nobodies.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. pp. 151-173.
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  38.  4
    Notes.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. pp. 307-342.
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  39.  23
    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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  40.  32
    Of Mice and Men: God and the Canadian Supreme Court.Mark Glouberman - 2008 - Ratio Juris 21 (1):107-124.
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  41.  33
    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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  42.  2
    Preface and Acknowledgments.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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  43.  9
    Persons Are the Only Creatures: Non‐Naturalism in the Bible.Mark Glouberman - 2020 - Heythrop Journal 61 (6):951-963.
  44. "I AM": Monotheism and the Philosophy of the Bible.Mark Glouberman - forthcoming - Toronto, ON, Canada: Universisty of Toronto Press.
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  45. Rewriting Kant Antinomies, a Meta-Interpretive Discussion.Mark Glouberman - 1993 - Philosophical Forum 25 (1):1-18.
     
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  46.  2
    4. Raven’s Land.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. pp. 78-105.
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  47.  3
    8. The Birth of Death.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. pp. 174-192.
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  48.  21
    The Conceptual Structure of Reality.Mark Glouberman - 2015 - Philosophical Quarterly 65 (261):848-850.
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  49.  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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  50.  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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