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Mark Glouberman
Kwantlen Polytechnic University
  1.  3
    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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  2.  43
    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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  3.  64
    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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  4. 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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  5.  14
    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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  6.  43
    ‘Where Were You?’ God, Job, and the Quinizer.Mark Glouberman - 2015 - Heythrop Journal 56 (1):1-14.
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  7.  28
    Transcendental Idealism: What Jerusalem Has To Say to Königsberg.Mark Glouberman - 2010 - Dialogue 49 (1):25-51.
    RÉSUMÉ: La Bible éclaire la distinction kantienne entre les apparences et les choses en soi. Les deux récits bibliques de la création, dans Genèse 1 et 2, offrent différentes analyses ontologiques, et seule la deuxième est, comme les apparences de Kant, relative à la condition humaine. Mais, tandis que l’autre région dont Kant parle est sans caractérisation positive, la Bible décrit amplement le monde tel qu’il est avant l’avènement des hommes et des femmes. La Bible traite de ce domaine du (...)
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  8. Monstrocity: The Bibleʼs Anti-Philosophy of Mind.Mark Glouberman - 2007 - Iyyun 56:267-294.
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  9. Persons and Other Things: Exploring the Philosophy of the Hebrew Bible.Mark Glouberman - 2021 - Toronto, ON, Canada: University of Toronto Press.
    The Hebrew Bible is a philosophical testament. Abraham, the first biblical philosopher, calls out to the world in God's name exactly as Plato calls out in the name of the Forms. Abraham comes forward as a critic of pagan thought about, specifically, persons. Moses, to whom the baton is passed, spells out the practical implications of the Bible's core anthropological teachings. In Persons and Other Things Mark Glouberman explores the Bible's philosophy, roughing out in the course of a defence of (...)
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  10. "I AM": Monotheism and the Philosophy of the Bible.Mark Glouberman - 2019 - Toronto, ON, Canada: Universisty of Toronto Press.
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  11. Rewriting Kant Antinomies, a Meta-Interpretive Discussion.Mark Glouberman - 1993 - Philosophical Forum 25 (1):1-18.
     
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  12.  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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  13.  38
    Descartes: An Analytical and Historical Introduction. By Georges Dicker.Mark Glouberman - 1993 - Modern Schoolman 70 (4):315-317.
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  14.  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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  15.  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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  16.  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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  17.  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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  18.  15
    Persons Are the Only Creatures: Non‐Naturalism in the Bible.Mark Glouberman - 2020 - Heythrop Journal 61 (6):951-963.
  19.  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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  20.  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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  21.  48
    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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  22.  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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  23.  20
    Myth and Modern Philosophy. By Stephen H. Daniel. [REVIEW]Mark Glouberman - 1991 - Modern Schoolman 69 (1):62-64.
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  24.  41
    ‘I Am the Lord Your God’: Religion, Morality, and the ten Commandments.Mark Glouberman - 2011 - Heythrop Journal 52 (4):541-558.
  25.  21
    The Conceptual Structure of Reality.Mark Glouberman - 2015 - Philosophical Quarterly 65 (261):848-850.
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  26.  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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  27.  17
    Artificial Respiration What Does God Really Do in the Beginning?Mark Glouberman - 2018 - New Blackfriars 99 (1083):578-600.
  28.  33
    Of Mice and Men: God and the Canadian Supreme Court.Mark Glouberman - 2008 - Ratio Juris 21 (1):107-124.
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  29.  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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  30.  22
    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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  31.  17
    Cogito.Mark Glouberman - 1993 - Modern Schoolman 70 (2):81-98.
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  32.  10
    Descartes: An Analytical and Historical Introduction. By Georges Dicker. [REVIEW]Mark Glouberman - 1993 - Modern Schoolman 71 (1):71-73.
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  33.  9
    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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  34.  17
    Kant's Transcendental Deductions.Mark Glouberman - 1990 - Dialogue 29 (4):575-.
  35.  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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  36.  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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  37.  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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  38.  7
    Cogito.Mark Glouberman - 1993 - Modern Schoolman 70 (2):81-98.
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  39.  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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  40.  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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  41.  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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  42.  5
    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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  43.  6
    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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  44.  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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  45.  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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  46.  4
    5. The Reformation.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. 106-121.
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  47.  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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  48.  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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  49.  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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  50.  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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