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Professor of Philosophy at Marquette University (Milwaukee WI USA) and annual (since 2011) Visiting Professor at the Institute of Philosophy, Katholieke Universiteit Leuven (Leuven, Belgium). Areas of expertise: Medieval Philosophy in Arabic and Latin; Averroes; Medieval Neoplatonism.
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  1. Richard C. Taylor (forthcoming). Introduction: Aquinas and the Arabic Philosophical Tradition in Advance. American Catholic Philosophical Quarterly.
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  2. Richard C. Taylor & Luis Xavier López-Farjeat (eds.) (2015). The Routledge Companion to Islamic Philosophy. Routledge.
    This valuable reference work synthesizes and elucidates traditional themes and issues in Islamic philosophy as well as prominent topics emerging from the last twenty years of scholarship. Written for a wide readership of students and scholars, The Routledge Companion to Islamic Philosophy is unique in including coverage of both perennial philosophical issues in an Islamic context and also distinct concerns that emerge from Islamic religious thought. This work constitutes a substantial affirmation that Islamic philosophy is an integral part of the (...)
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  3. Richard C. Taylor (2014). Introduction: Aquinas and the Arabic Philosophical Tradition. American Catholic Philosophical Quarterly 88 (2):191-193.
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  4. Richard C. Taylor (2012). A Common Negotiation: The Abrahamic Traditions and Philosophy in the Middle Ages. Proceedings of the American Catholic Philosophical Association 86:1-14.
    Classical and Post-Classical Philosophy in the Greek tradition played powerful roles in the formation of philosophical, scientific and theological thought by thinkers in the religious and cultural milieux of Judaism, Christianity, and Islam. Yet the scriptures, theologies, and fundamental concerns of these Abrahamic religious traditions reciprocally enriched the development of religious thought and secular philosophy and science by prompting ethical, metaphysical, and epistemological questions that have continued to challenge philosophers and theologians up to the present day. While political conflicts of (...)
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  5. Richard C. Taylor (2012). Arabic/Islamic Philosophy in Thomas Aquinas's Conception of the Beatific Vision in IV Sent., D. 49, Q. 2, A. 1. The Thomist 76 (4).
     
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  6. Richard C. Taylor & Irfan A. Omar (eds.) (2012). The Judeo-Christian-Islamic Heritage: Philosophical & Theological Perspectives. Marquette University Press.
     
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  7. Richard C. Taylor, David Twetten & Michael Wreen (2011). American Catholic Philosophical Quarterly 662. American Catholic Philosophical Quarterly 85 (4).
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  8. Roland J. Teske, Richard C. Taylor, David Twetten & Michael J. Wreen (eds.) (2011). Tolle Lege: Essays on Augustine and on Medieval Philosophy in Honor of Roland J. Teske, Sj. Marquette University Press.
     
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  9. Richard Taylor (2009). The Mind as a Function of the Body. In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. Oxford University Press
     
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  10. Richard C. Taylor (2009). Intellect as Intrinsic Formal Cause in the Soul According to Aquinas and Averroes. In Maha Elkaisy-Friemuth & John M. Dillon (eds.), The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Brill
  11. Richard C. Taylor (2006). Abstraction in Al-Fârâbî. Proceedings of the American Catholic Philosophical Association 80:151-168.
    Al-Fârâbî’s thought on intellect was known to the Latin West through the translation of his Letter on the Intellect, through the Long Commentary on the De Anima by Averroes and through some other works. Al-Fârâbî identified the active power of intellect in Aristotle’s De Anima 3.5 as the unique and separately existing Agent Intellect, but the role of the Agent Intellect in forming intelligibles in act in the human soul is by no means unequivocally clear. Further, the apprehension of intelligibles (...)
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  12. Richard C. Taylor (2006). Abstraction in Al-F'r'bî. Proceedings of the American Catholic Philosophical Association 80:151-168.
    Al-Fârâbî’s thought on intellect was known to the Latin West through the translation of his Letter on the Intellect, through the Long Commentary on the De Anima by Averroes and through some other works. Al-Fârâbî identified the active power of intellect in Aristotle’s De Anima 3.5 as the unique and separately existing Agent Intellect, but the role of the Agent Intellect in forming intelligibles in act in the human soul is by no means unequivocally clear. Further, the apprehension of intelligibles (...)
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  13. Richard C. Taylor (2006). Intelligence and the Philosophy of Mind. Proceedings of the American Catholic Philosophical Association 80:151-168.
  14. Peter Adamson & Richard C. Taylor (eds.) (2005). The Cambridge Companion to Arabic Philosophy. Cambridge University Press.
    Philosophy written in Arabic and in the Islamic world represents one of the great traditions of Western philosophy. Inspired by Greek philosophical works and the indigenous ideas of Islamic theology, Arabic philosophers from the ninth century onwards put forward ideas of great philosophical and historical importance. This collection of essays, by some of the leading scholars in Arabic philosophy, provides an introduction to the field by way of chapters devoted to individual thinkers (such as al-Farabi, Avicenna and Averroes) or groups, (...)
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  15. Richard Taylor (2005). O que é a metafísica ? Critica.
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  16. Richard Taylor (2005). The Agent Intellect as "Form for Us" and Averroes's: Critique of Al-F'r'bî. Tópicos 29:29-52.
     
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  17. Richard C. Taylor & Max Herrera (2005). Aquinas's Naturalized Epistemology. Proceedings of the American Catholic Philosophical Association 79:85-102.
    Recently much interest has been shown in the notion of intelligible species in the thought of Thomas Aquinas. Intelligible species supposedly explain humanknowing of the world and universals. However, in some cases, the historical context and the philosophical sources employed by Aquinas have been sorely neglected. As a result, new interpretations have been set forth which needlessly obscure an already controversial and perhaps even philosophically tenuous doctrine. Using a recent article by Houston Smit as an example of a novel and (...)
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  18. Richard Taylor (2004). The Choice. Free Inquiry 24.
     
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  19. Richard Taylor, Jean Barr & Tom Steele (2004). For a Radical Higher Education: After Postmodernism. British Journal of Educational Studies 52 (2):210-213.
     
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  20. Richard Taylor (2003). The Tragedy of Our Time. Free Inquiry 24.
     
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  21. Richard Taylor (2003). Why Marriage? Free Inquiry 23.
     
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  22. A. Oldknow & R. Taylor (2002). Teaching Mathematics with ICT. British Journal of Educational Studies 50 (2):292-293.
     
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  23. Richard Taylor (2001). Getting Tough on Crime. Free Inquiry 21.
     
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  24. Richard C. Taylor (2000). "Truth Does Not Contradict Truth": Averroes and the Unity of Truth. Topoi 19 (1):3-16.
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  25. Richard Taylor (1999). Applied Ethics - Reproductive Medicine and Ethics. Free Inquiry 19.
     
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  26. Richard Taylor (1999). The Night I Saw Jesus. Free Inquiry 19.
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  27. Richard C. Taylor (1998). Aquinas, the Plotiniana Arabica, and the Metaphysics of Being and Actuality. Journal of the History of Ideas 59 (2):217-239.
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  28. Richard C. Taylor (1998). Averroes on Psychology and the Principles of Metaphysics. Journal of the History of Philosophy 36 (4):507-523.
    Averroes asserts in his Long Commentary on the De Anima and in his Long Commentary on the Metaphysics that principles of the science of metaphysics are established in the science of psychology. In psychology, human intellectual understanding is found to require the separate agent intellect for the coming to be of knowledge. The analysis of human psychology establishes that intellect must exist and must be separate from the human being in existence. Moreover there exists potency in those things called intellect, (...)
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  29. Richard C. Taylor (1998). Personal Immortality in Averroes' Mature Philosophical Psychology. Documenti E Studi Sulla Tradizione Filosofica Medievale 9:87-110.
    L'A. esamina in particolare il Commento grande al De anima. In primo luogo evidenzia l'insegnamento averroista in relazione al tema dell'intelletto e dell'individuo, in secondo luogo esamina alcune proposizioni relative all'immortalità dell'anima individuale, ma sottolinea la difficoltà di conciliare tali affermazioni di Averroè con la dottrina dell'intelletto. L'ultima parte dello studio propone un esame critico del recente studio di O.N. Mohammed, Averroes, Aristotle, and the Qur'an on Immortality «International Philosophical Quarterly» 33 37-55.
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  30. Richard C. Taylor (1997). Alfarabi, Avicenna, and Averroes, on Intellect. Philosophical Review 106 (3):482-485.
  31. Richard C. Taylor (1997). HA Davidson, Alfarabi, Avicenna, and Averroes, on Intellect. Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect. Philosophical Review 106 (3):482-485.
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  32. Richard C. Taylor (1996). Pseudo-Dionysius and the Metaphysics of Aquinas (Review). Journal of the History of Philosophy 34 (3):456-458.
    456 JOURNAL OF THE HISTORY or PHILOSOPHY 34:3 JULY 1996 of reflection about rhetorical practices that I suspect Aristotle was trying to elicit in his own time and that Garver is trying to elicit in his. DAVID J. DEPEW California State University, FuUerton Fran O'Rourke, Pseudo-Dionysius and the Metaphysics of Aquinas. Leiden: E.J. Brill, 1999. Pp. xvi + 3oo. Cloth, $8o.oo. The importance of doctrines found in the Latin translations of the late fifth-century Greek works of pseudo-Dionysius the Areopagite for (...)
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  33. Richard Taylor (1995). Joseph Fletcher's Situation Ethics, Once Again. Free Inquiry 15.
     
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  34. Richard Taylor (1990). Grand Commentaire de la “Métaphysique” d'Aristote : Livre Lam-Lambda Traduit de l'Arabe Et Annoté. [REVIEW] Speculum 65 (2):364-365.
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  35. Richard Taylor (1990). La Diffusione Delle Scienze Islamische Nel Medio Evo Europeo. [REVIEW] Isis: A Journal of the History of Science 81 (3):566-567.
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  36. Richard Taylor (1990). Proofs for Eternity, Creation and the Existence of God in Medieval Islamic and Jewish Philosophy. [REVIEW] Speculum 65 (3):646-648.
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  37. Richard C. Taylor (1988). Averroes' Doctrine of Immortality: A Matter of Controversy By Ovey N. Mohammed. Modern Schoolman 65 (3):218-220.
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  38. Richard Taylor (1987). Ethics, Faith, and Reason. International Journal for Philosophy of Religion 21 (1):51-54.
     
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  39. Michael Wreen & Richard C. Taylor (1987). Joan Kung 1938 - 1987. Proceedings and Addresses of the American Philosophical Association 60 (5):856 - 857.
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  40. Stanley M. Harrison & Richard C. Taylor (1986). The Life of Religion: The Marquette University Symposium on the Nature of Religious Belief. Upa.
    A collection of five essays in which the religious experiences and activities of individuals, communities, and cultures are seen as preeminently rational responses to reality. Of interest to students and scholars of technology and philosophy.
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  41. Richard Taylor (1980). The Politics of the Soviet Cinema, 1917-1929. Science and Society 44 (4):499-501.
     
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  42. Richard Taylor & Peter Van Inwagen (1980). Time and Cause Essays Presented to Richard Taylor /Edited by Peter van Inwagen. --. --. Reidel Pub. Co. Sold and Distributed in the U.S.A. And Canada by Kluwer Boston, Inc., C1980.
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  43. Richard C. Taylor (1979). St. Thomas and the Liber de Causis on the Hylomorphic Composition of Separate Substances. Mediaeval Studies 41 (1):506-513.
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  44. Richard Taylor (1978). Introductory Readings in Metaphysics.
     
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  45. Richard Taylor (1974). Freedom, Anarchy, and the Law: An Introduction to Political Philosophy. Philosophy and Phenomenological Research 34 (4):616-617.
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  46. Richard Taylor (1970). Good and Evil a New Direction / by Richard Taylor. Collier-Macmillan.
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  47. Richard Taylor (1955). ANALYSIS Problem No. 9 Does It Make Sense to Suppose That All Events, Including Personal Experiences, Could Occur in Reverse. Analysis 16:125.
     
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  48. Richard Taylor (1953). Rejoinder to Malcolm. Analysis 14:98.
     
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  49. Richard Taylor (1952). A Note on Knowing and Belief. Analysis 13:143.
     
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  50. Richard Taylor (1952). Bibliography. Philosophy and Phenomenological Research 13:96.
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