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About me
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.
My works
101 items found.
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  1.  1
    Nichola Street, Alexandra M. Forsythe, Ronan Reilly, Richard Taylor & Mai S. Helmy (2016). A Complex Story: Universal Preference Vs. Individual Differences Shaping Aesthetic Response to Fractals Patterns. Frontiers in Human Neuroscience 10.
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    Richard Taylor & Michael Fitzpatrick (2016). Carey Grammar School. Acm Sigcas Computers and Society 45 (3):427-431.
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  3.  14
    Richard C. Taylor (2015). The Book of Metaphysical Penetrations by Sadra Mulla, Translated by Seyyed Hussein Nasr, Edited by Ibrahim Kalin. [REVIEW] Review of Metaphysics 68 (4):861-863.
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  4. 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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  5.  10
    Richard C. Taylor (2014). Introduction: Aquinas and the Arabic Philosophical Tradition. American Catholic Philosophical Quarterly 88 (2):191-193.
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  6.  1
    Richard C. Taylor (2014). Introduction: Aquinas and the Arabic Philosophical Tradition. American Catholic Philosophical Quarterly 88 (2):191-193.
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  7.  2
    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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  8. Richard C. Taylor (2012). A Common Negotiation. Proceedings of the American Catholic Philosophical Association 86:1-14.
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  9. 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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  10. Richard C. Taylor & Irfan A. Omar (eds.) (2012). The Judeo-Christian-Islamic Heritage: Philosophical & Theological Perspectives. Marquette University Press.
    The Abrahamic faiths—Judaism, Christianity, and Islam—have bequeathed to the world a rich religious and cultural heritage which has been enormously influential through the centuries up to the present. While this is easily evident in the modern practices of these monotheisms, it is also profoundly present in the development of their diverse intellectual traditions with theological and philosophical insights and analyses seeking to understand and explain the nature of the presence of the divine to human beings. The present collection of essays (...)
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  11.  2
    Richard C. Taylor, David Twetten & Michael Wreen (2011). American Catholic Philosophical Quarterly 662. American Catholic Philosophical Quarterly 85 (4).
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  12. 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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  13. David Benatar, Margaret A. Boden, Peter Caldwell, Fred Feldman, John Martin Fischer, Richard Hare, David Hume, W. D. Joske, Immanuel Kant, Frederick Kaufman, James Lenman, John Leslie, Steven Luper, Michaelis Michael, Thomas Nagel, Robert Nozick, Derek Parfit, George Pitcher, Stephen E. Rosenbaum, David Schmidtz, Arthur Schopenhauer, David B. Suits, Richard Taylor, Bruce N. Waller & Bernard Williams (eds.) (2010). Life, Death, and Meaning: Key Philosophical Readings on the Big Questions. Rowman & Littlefield Publishers.
    Do our lives have meaning? Should we create more people? Is death bad? Should we commit suicide? Would it be better to be immortal? Should we be optimistic or pessimistic? Since Life, Death, and Meaning: Key Philosophical Readings on the Big Questions first appeared, David Benatar's distinctive anthology designed to introduce students to the key existential questions of philosophy has won a devoted following among users in a variety of upper-level and even introductory courses.
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  14. 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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  15. 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
  16. Richard C. Taylor (ed.) (2009). Long Commentary on the de Anima of Aristotle. Yale University Press.
    Born in 1126 to a family of Maliki legal scholars, Ibn Rushd, known as Averroes, enjoyed a long career in religious jurisprudence at Seville and Cordoba while at the same time advancing his philosophical studies of the works of Aristotle. This translation of Averroes ’ Long Commentary on Aristotle’s _De Anima_ brings to English-language readers the complete text of this influential work of medieval philosophy. Richard C. Taylor provides rich notes on the Long Commentary and a generous introduction that discusses (...)
     
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  17. Richard C. Taylor (ed.) (2009). Long Commentary on the de Anima of Aristotle. Yale University Press.
    Born in 1126 to a family of Maliki legal scholars, Ibn Rushd, known as Averroes, enjoyed a long career in religious jurisprudence at Seville and Cordoba while at the same time advancing his philosophical studies of the works of Aristotle. This translation of Averroes’ Long Commentary on Aristotle’s _De Anima_ brings to English-language readers the complete text of this influential work of medieval philosophy. Richard C. Taylor provides rich notes on the Long Commentary and a generous introduction that discusses Averroes’ (...)
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  18.  13
    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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  19.  1
    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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  20.  1
    Richard C. Taylor (2006). Intelligence and the Philosophy of Mind. Proceedings of the American Catholic Philosophical Association 80:151-168.
  21.  2
    Richard Taylor (2005). O que é a metafísica ? Critica.
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  22. 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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  23.  19
    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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  24.  38
    Peter Adamson & Richard C. Taylor (eds.) (2004). 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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  25. Peter Adamson & Richard C. Taylor (eds.) (2004). 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 or groups, especially during the 'classical' period from (...)
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  26. Peter Adamson & Richard C. Taylor (eds.) (2004). 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 or groups, especially during the 'classical' period from (...)
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  27. Richard Taylor (2004). The Choice. Free Inquiry 24.
     
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  28. 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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  29. Richard Taylor (2003). Pacifism As a Way of Life. Acorn 12 (1):5-7.
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  30. Richard Taylor (2003). The Tragedy of Our Time. Free Inquiry 24.
     
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  31. Richard Taylor (2003). Why Marriage? Free Inquiry 23.
     
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  32. A. Oldknow & R. Taylor (2002). Teaching Mathematics with ICT. British Journal of Educational Studies 50 (2):292-293.
     
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  33. Richard Taylor (2001). Getting Tough on Crime. Free Inquiry 21.
     
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  34.  83
    Richard C. Taylor (2000). "Truth Does Not Contradict Truth": Averroes and the Unity of Truth. Topoi 19 (1):3-16.
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  35. Richard Taylor (1999). Applied Ethics - Reproductive Medicine and Ethics. Free Inquiry 19.
     
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  36. Richard Taylor (1999). The Night I Saw Jesus. Free Inquiry 19.
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  37.  13
    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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  38.  47
    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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  39. 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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  40. Richard C. Taylor (1998). Aquinas, the "Plotiniana Arabica", and the Metaphysics of Being and Actuality. Journal of the History of Ideas 59 (2):217.
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  41.  10
    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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  42.  31
    Richard C. Taylor (1997). Alfarabi, Avicenna, and Averroes, on Intellect. Philosophical Review 106 (3):482-485.
  43.  5
    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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  44. Richard C. Taylor & Herbert A. Davidson (1997). Alfarabi, Avicenna, and Averroes, on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect. Philosophical Review 106 (3):482.
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  45.  11
    Richard C. Taylor (1996). Pseudo-Dionysius and the Metaphysics of Aquinas. 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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  46. Richard Taylor (1995). Joseph Fletcher's Situation Ethics, Once Again. Free Inquiry 15.
     
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  47. Richard C. Taylor & Oliver Leaman (1991). Averroes and His Philosophy. Philosophical Review 100 (4):695.
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  48.  1
    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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  49. 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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  50.  2
    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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  51. Richard C. Taylor (1990). Grand Commentaire de la "Métaphysique" d'Aristote : Livre Lam-Lambda Traduit de l'arabe et annotéAverroes Aubert Martin. Speculum 65 (2):364-365.
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  52. Richard C. Taylor (1990). Proofs for Eternity, Creation and the Existence of God in Medieval Islamic and Jewish Philosophy.Herbert A. Davidson. Speculum 65 (3):646-648.
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  53.  8
    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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  54. Richard Taylor (1987). Ethics, Faith, and Reason. International Journal for Philosophy of Religion 21 (1):51-54.
     
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  55.  5
    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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  56. 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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  57. Richard Taylor (1980). The Politics of the Soviet Cinema, 1917-1929. Science and Society 44 (4):499-501.
     
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  58. 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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  59.  18
    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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  60. Richard Taylor (1978). Introductory Readings in Metaphysics.
     
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  61.  2
    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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  62. Judith Jarvis Thomson & Richard Taylor (1972). Good and Evil: A New Direction. Philosophical Review 81 (1):113.
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  63. Richard Taylor (1970). Good and Evil a New Direction / by Richard Taylor. Collier-Macmillan.
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  64. Richard Taylor & Daniel Lerner (1967). Cause and Effect. Philosophical Review 76 (3):398.
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  65. R. Taylor (1966). The Thermal Conductivity of Pyrolytic Graphite. Philosophical Magazine 13 (121):157-166.
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  66.  14
    Richard Taylor (1964). Schopenhauer. [REVIEW] Journal of Philosophy 61 (9):288-289.
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  67.  10
    Richard Taylor (1964). Tautology and Fatalism. Journal of Philosophy 61 (10):305-307.
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  68. Richard Taylor & S. A. Grave (1961). The Scottish Philosophy of Common Sense. Philosophical Review 70 (3):413.
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  69. 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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  70.  13
    Richard Taylor (1953). A Study in Memory; a Philosophical Essay. [REVIEW] Journal of Philosophy 50 (8):253-255.
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  71. Richard Taylor (1953). Rejoinder to Malcolm. Analysis 14:98.
     
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  72. Richard Taylor (1952). A Note on Knowing and Belief. Analysis 13:143.
     
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  73. Richard Taylor (1952). Bibliography. Philosophy and Phenomenological Research 13:96.
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  74. Richard Taylor & A. D. Woozley (1952). Theory of Knowledge. Philosophical Review 61 (2):252.
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  75.  1
    Richard C. Taylor, Aquinas and 'the Arabs': Aquinas's First Critical Encounter with the Doctrines of Avicenna and Averroes on the Intellect, IN 2 SENT. D. 17, Q. 2, A.1. [REVIEW]
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  76. Richard C. Taylor, Commentary on Book II of the Sentences, Distinction 17, Question 2, Article 1.
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  77. Richard C. Taylor, Themistius and the Development of Averroes’ Noetics.
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  78. Richard C. Taylor, Averroes on the Sharîʿah of the Philosophers.
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  79. Richard C. Taylor, Averroes on the Ontology of the Human Soul.
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  80. Richard C. Taylor, Textual and Philosophical Issues in Averroes’ Long Commentary on the De Anima of Aristotle.
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  81.  1
    Richard C. Taylor, Andrea Robiglio & Luis X. López-Farjeat, Thomas Aquinas: Soul and Intellect.
    The Arabic philosophical tradition played an important role in the formation of theological, philosophical and scientific thought in medieval Europe subsequent to the translations from Arabic into Latin in the 12th and 13th centuries. The influence of that Arabic classical rationalist tradition in works by al-Farabi, Avicenna, Averroes and the Liber de causis is evident in the thought of Thomas Aquinas, though the breadth and depth of that influence is often insufficiently noted and explained by scholars of Aquinas. This course (...)
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  82. Richard C. Taylor, Averroes' Philosophical Conception of Separate Intellect and God.
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  83. Richard C. Taylor, Averroes.
    The Muslim philosopher Ibn Rushd or, as he is known in the West, Averroes, is unique in the history of philosophy. He represents the culmination of one philosophical tradition in an Islamic cultural context, and he may perhaps also be considered chief initiator of another in the Latin Christian cultural context.
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  84. Richard C. Taylor, Aquinas and "the Arabs:" Thomas d'Aquin Et Ses Sources Arabes.
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  85. Richard C. Taylor, Philosophy.
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  86. Richard C. Taylor, Intellect as Intrinsic Formal Cause in The Soul According To Aquinas And Averroes.
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  87. Richard C. Taylor, Ibn Rushd/Averroes and "Islamic" Rationalism.
    The classical rationalist philosophical tradition in Arabic reached its culmination in the writings of the twelfth-century Andalusian Averroes whose translated commentaries on Aristotle conveyed to the Latin West a rationalist approach which significantly challenged and affected theological and philosophical thinking in that Christian context. That methodology is shown at work in his Fasl al-Maqāl or Book of the Distinction of Discourse and the Establishment of the Relation of Religious Law and Philosophy, although the deeply philosophical character of his subtle arguments (...)
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  88. Richard C. Taylor, Islam in the Transmission of Knowledge East to West.
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  89.  1
    Richard C. Taylor, Averroes: God and the Noble Lie.
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  90. Richard C. Taylor, Abstraction in Al-F'r'bî.
    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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  91. Richard C. Taylor, Aquinas's Naturalized Epistemology.
    Recently much interest has been shown in the notion of intelligible species in the thought of Thomas Aquinas. Intelligible species supposedly explain human knowing 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 (...)
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  92. Richard C. Taylor, Averroes: Religious Dialectic and Aristotelian Philosophical Thought.
    Abu al-Walid Muhammad ibn Ahmad ibn Muhammad ibn Rushd, who came to be known in the Latin West as Averroes, was born at Cordoba into a family prominent for its expert devotion to the study and development of religious law. In Arabic sources al-Hafid is added to his name to distinguish him from his grandfather, a famous Malikite jurist who served the ruling Almoravid regime as qadi and even as imam at the magnificent Great Mosque which still stands today in (...)
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  93.  12
    Richard C. Taylor, Ibn Rushd, or Averroes.
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  94. Richard C. Taylor, Philosophies, Islamic.
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  95. Richard C. Taylor, The Agent Intellect as “Form for Us” and Averroes’s Critique of Al-F'r'bî.
    This article explicates Averroes's understanding of human knowing and abstraction in this three commentaries on Aristotle's De Anima. While Averroes's views on the nature of the human material intellect changes through the three commentaries until he reaches is famous view of the unity of the material intellect as one for all human beings, his view of the agent intellect as 'form for us' is sustained throughout these works. In his Long Commentary on the De Anima he reveals his dependence on (...)
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  96. Richard C. Taylor, Improving on Nature's Exemplar: Averroes' Completion of Aristotle's Psychology of Intellect.
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  97. Richard C. Taylor, Separate Material Intellect in Averroes' Mature Philosophy.
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  98. Richard C. Taylor, "Truth Does Not Contradict Truth": Averroes and the Unity of Truth.
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  99. Richard C. Taylor, Cogitatio_, _Cogitativus_ and _Cogitare: Remarks on the Cogitative Power in Averroes.
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  100. Richard C. Taylor, Averroes' Epistemology and its Critique by Aquinas.
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  101. Richard C. Taylor, Averroes on Psychology and the Principles of Metaphysics.
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