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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 (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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  3. Richard C. Taylor & Irfan A. Omar (eds.) (2012). The Judeo-Christian-Islamic Heritage: Philosophical & Theological Perspectives. Marquette University Press.
     
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  4. Richard C. Taylor, David Twetten & Michael Wreen (2011). American Catholic Philosophical Quarterly 662. American Catholic Philosophical Quarterly 85 (4).
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  5. 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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  6. 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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  7. 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.
  8. 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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  9. Richard C. Taylor (2006). Intelligence and the Philosophy of Mind. Proceedings of the American Catholic Philosophical Association 80:151-168.
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  10. 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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  11. Richard Taylor (2005). O que é a metafísica ? Critica.
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  12. 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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  13. Richard C. Taylor (2000). "Truth Does Not Contradict Truth": Averroes and the Unity of Truth. Topoi 19 (1):3-16.
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  14. 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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  15. 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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  16. Richard C. Taylor (1998). Personal Immortality in Averroes' Mature Philosophical Psychology. Documenti E Studi Sulla Tradizione Filosofica Medievale 9:87-110.
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  17. Richard C. Taylor (1997). Alfarabi, Avicenna, and Averroes, on Intellect. Philosophical Review 106 (3):482-485.
  18. 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).
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  19. Richard C. Taylor (1996). Pseudo-Dionysius and the Metaphysics of Aquinas (Review). Journal of the History of Philosophy 34 (3):456-458.
  20. 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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  21. 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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  22. Stanley M. Harrison & Richard C. Taylor (1986). The Life of Religion: The Marquette University Symposium on the Nature of Religious Belief. University Press of America.
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  23. 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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