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  1. C. Taylor (forthcoming). Distributive Justice. Philosophical Papers.
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  2. C. Taylor (2012). Interculturalism or Multiculturalism? Philosophy and Social Criticism 38 (4-5):413-423.
    This essay discusses the difference between the concepts of multiculturalism and interculturalism, both concepts which are current on the Canadian scene. It argues that the difference between the two is not so much a matter of the concrete policies, but concerns rather the story that we tell about where we are coming from and where we are going. In some ways, we could argue that interculturalism is more suitable for certain European countries.
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  3. C. Taylor & S. Buckle (eds.) (2011). Hume and the Enlightenment.
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  4. C. Taylor, F. A. Carnevale & D. M. Weinstock (2011). Toward a Hermeneutical Conception of Medicine: A Conversation with Charles Taylor. Journal of Medicine and Philosophy 36 (4):436-445.
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  5. Chris Taylor, Dawn Field, Susanna-Assunta Sansone, Rolf Apweiler, Michael Ashburner, Cathy Ball, Pierre-Alain Binz, Alvis Brazma, Ryan Brinkman, Eric Deutsch, Oliver Fiehn, Jennifer Fostel, Peter Ghazal, Graeme Brimes, Barry Smith & Others (2008). Promoting Coherent Minimum Reporting Guidelines for Biological and Biomedical Investigations: The MIBBI Project. Nature Biotechnology 26:889-896.
    To promote the useability of scientific data deriving from a range of experimental methods, minimal information checklists have been created for a range of assay types, which specify the minimum information which must be provided about a given application of an experimental method in order to ensure that the data is understandable by external users. The Minimum Information for Biological and Biomedical Investigations (MIBBI) project aims to foster the coordinated development of minimum-information checklists and provide a resource for those exploring (...)
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  6. P. Ainley, L. Appleton, A. Bainbridge, S. Baker, D. Barber, L. Richardson, C. Taylor, R. Barker & P. Beaney (2005). Progression Research Project. British Journal of Educational Studies 6 (4):8-31.
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  7. P. Rozin, C. Taylor, L. Ross, G. Bennett & A. Hejmadi (2005). General and Specific Emotion Recognition Abilities: Relations Among Individual Differences in Recognition of Disgust and Other Emotional Expressions in Facial and Bodily Representations, Obsessive-Compulsive Tendencies, and Disgust Sensitivity. Cognition and Emotion 19:397-412.
  8. C. Taylor & James Behuniak Jr (2005). Ethical Issues for the Twenty-First Century. Special Supplement of Journal of Philosophical Research. By Frederick Adams. Charlottesville: Philosophy Documentation Center, 2005. Pp. 408. The Cambridge Companion to Arabic Philosophy. By Peter Adamson and Richard. [REVIEW] Philosophical Review 114 (2).
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  9. P. D. Lara & C. Taylor (2004). A Defense of Realist Moral Philosophy. Filosoficky Casopis 52 (1):85-88.
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  10. C. Taylor (2004). David Sedley (Ed.): The Cambridge Companion to Greek and Roman Philosophy; Jon Miller and Brad Inwood (Eds): Hellenistic and Early Modern Philosophy. British Journal for the History of Philosophy 12:535-539.
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  11. C. Taylor (2003). Varieties of Religious Experience: William James Revisited. Australasian Catholic Record 80 (2):263-263.
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  12. C. Taylor & Daniel C. Dennett (2002). Who's Afraid of Determinism? Rethinking Causes and Possibilities. In Robert H. Kane (ed.), The Oxford Handbook of Free Will. Oxford University Press. 257--277.
    Incompatibilism, the view that free will and determinism are incompatible, subsists on two widely accepted, but deeply confused, theses concerning possibility and causation: (1) in a deterministic universe, one can never truthfully utter the sentence "I could have done otherwise," and (2) in such universes, one can never really take credit for having caused an event, since in fact all events have been predetermined by conditions during the universe's birth. Throughout the free will.
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  13. C. Taylor (2001). Roman Catholic Health Care Identity and Mission: Does Jesus Language Matter? Christian Bioethics 7 (1):29-47.
    This article examines the current use of Jesus language in a convenience sample of twenty-five mission statements from Roman Catholic hospitals and health care systems in the United States. Only twelve statements specifically use the words “Jesus” or “Christ” in their mission statements. The author advocates the use of explicit Jesus language and modeling. While the witness of Jesus in the Gospel healing narratives is not the only corrective to current abuses in the health care delivery system, it is foundational (...)
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  14. C. Taylor (2000). Review. Die Philosophie der Antike 211: Sophistik, Sokrates, Sokratik, Mathematik, Medizin. H Flashar(ed). The Classical Review 50 (1):140-142.
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  15. C. Taylor (1999). Sympathy. Journal of Ethics 3 (1):73-87.
    In this article I examine an example of sympathy -- the actions of one woman who rescued Jews during their persecution in Nazi Europe. I argue that this woman''s account of her actions here suggests that sympathy is a primitive response to the suffering of another. By primitive here I mean: first, that these responses are immediate and unthinking; and second, that these responses are explanatorily basic, that they cannot be explained in terms of some more fundamental feature of human (...)
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  16. J. B. S. Haldane, J. Lovelock & C. Taylor (1996). The Nature of Life Mark A. Bedau. In Margaret A. Boden (ed.), The Philosophy of Artificial Life. Oxford University Press.
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  17. K. O. Apel, T. Nagel, C. Taylor, M. Frank & A. Maclntyre (1995). Conference Announcement: Heidegger. Mind 104.
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  18. D. Z. Nagel, E. V. Savigny, C. Taylor, B. Tilghman & S. Toulmin (1995). Announcement and Call for Papers: The Austrian Ludwig Wittgenstein Society is to Hold the 18th International Wittgenstein Symposium From 13 to 20 August 1995 at Kirchberg Am Wechsel (Austria). The Title of the Symposium Will Be. [REVIEW] Human Studies 17 (480):479-482.
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  19. C. Taylor (1985). The Diversity of Goods, in His. Philosophical Papers 2.
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  20. C. Taylor (1983). A Response to Beyssade, Jean-Marie+ the Cartesian Classification of Passions. Revue Internationale de Philosophie 37 (146):288-292.
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  21. C. Taylor (1967). Mind-Body Identity, a Side Issue? Philosophical Review 76 (April):201-13.
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  22. C. Taylor (1964). The Explanation Of Behaviour. Humanities Press.
  23. C. Taylor (1944). Studies in Color Blindness: I. Negative After-Images. Journal of Experimental Psychology 34 (4):317.
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  24. C. Taylor (1901). Kαθδρα and σνμΨλλιον in Hermae Pastor. The Classical Review 15 (05):256-257.
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  25. C. Taylor (1894). St. Mark in the Diatessaron. The Classical Review 8 (1-2):9-10.
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  26. C. Taylor (1893). Hermas and the Four Gospels. The Classical Review 7 (05):200-201.
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  27. C. Taylor (1893). Justin Martyr and the 'Gospel of Peter.'. The Classical Review 7 (06):246-248.
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  28. C. Taylor (1888). The Johns Hopkins Edition of the Didache The Teaching of the Apostles Newly Edited with Facsimile Text and a Commentary for the Johns Hopkins University, by Prof. J. Rendel Harris. London, Cambridge University Press Warehouse : Baltimore, Publication Agency of the Johns Hopkins University. 21s. [REVIEW] The Classical Review 2 (09):283-286.
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  29. Sandra Orchard, Rolf Apweiler, Robert Barkovich, Dawn Field, John S. Garavelli, David Horn, Andy Jones, Philip Jones, Randall Julian, Ruth McNally, Jason Nerothin, Norman Paton, Angel Pizarro, Sean Seymour, Chris Taylor, Stefan Wiemann & Henning Hermjakob, Proteomics and Beyond : A Report on the 3rd Annual Spring Workshop of the HUPO-PSI 21-23 April 2006, San Francisco, CA, USA. [REVIEW]
    The theme of the third annual Spring workshop of the HUPO-PSI was proteomics and beyond and its underlying goal was to reach beyond the boundaries of the proteomics community to interact with groups working on the similar issues of developing interchange standards and minimal reporting requirements. Significant developments in many of the HUPO-PSI XML interchange formats, minimal reporting requirements and accompanying controlled vocabularies were reported, with many of these now feeding into the broader efforts of the Functional Genomics Experiment (FuGE) (...)
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