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  1. Robert S. Taylor (2005). Kantian Personal Autonomy. Political Theory 33 (5):602-628.
    Jeremy Waldron has recently raised the question of whether there is anything approximating the creative self-authorship of personal autonomy in the writings of Immanuel Kant. After considering the possibility that Kantian prudential reasoning might serve as a conception of personal autonomy, I argue that the elements of a more suitable conception can be found in Kant’s Tugendlehre or Doctrine of Virtue--specifically, in the imperfect duties of self-perfection and the practical love of others. This discovery is important for at least three (...)
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  2. Robert S. Taylor (2014). Religious Conservatives and Safe Sex: Reconciliation by Nonpublic Reason. American Political Thought 3 (2):322-340.
    Religious conservatives in the U.S. have frequently opposed public-health measures designed to combat STDs among minors, such as sex education, condom distribution, and HPV vaccination. Using Rawls’s method of conjecture, I will clear up what I take to be a misunderstanding on the part of religious conservatives: even if we grant their premises regarding the nature and source of sexual norms, the wide-ranging authority of parents to enforce these norms against their minor children, and the potential sexual-disinhibition effects of the (...)
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  3. Branka Spehar, Solomon Wong, Sarah van de Klundert, Jessie Lui, Colin W. G. Clifford & Richard P. Taylor (2015). Beauty and the Beholder: The Role of Visual Sensitivity in Visual Preference. Frontiers in Human Neuroscience 9.
  4. Robert S. Taylor (2009). Rawlsian Affirmative Action. Ethics 119 (3):476-506.
    My paper addresses a topic--the implications of Rawls's justice as fairness for affirmative action--that has received remarkably little attention from Rawls's major interpreters. The only extended treatments of it that are in print are over a quarter-century old, and they bear scarcely any relationship to Rawls's own nonideal theorizing. Following Christine Korsgaard's lead, I work through the implications of Rawls's nonideal theory and show what it entails for affirmative action: viz. that under nonideal conditions, aggressive forms of formal equality of (...)
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  5. Robert S. Taylor (2003). Rawls’s Defense of the Priority of Liberty: A Kantian Reconstruction. Philosophy and Public Affairs 31 (3):246–271.
    Rawls offers three arguments for the priority of liberty in Theory, two of which share a common error: the belief that once we have shown the instrumental value of the basic liberties for some essential purpose (e.g., securing self-respect), we have automatically shown the reason for their lexical priority. The third argument, however, does not share this error and can be reconstructed along Kantian lines: beginning with the Kantian conception of autonomy endorsed by Rawls in section 40 of Theory, we (...)
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  6. Robert S. Taylor (2004). A Kantian Defense of Self-Ownership. Journal of Political Philosophy 12 (1):65-78.
    Many scholars, including G. A. Cohen, Daniel Attas, and George Brenkert, have denied that a Kantian defense of self-ownership is possible. Kant's ostensible hostility to self-ownership can be resolved, however, upon reexamination of the Groundwork and the Metaphysics of Morals. Moreover, two novel Kantian defenses of self-ownership (narrowly construed) can be devised. The first shows that maxims of exploitation and paternalism that violate self-ownership cannot be universalized, as this leads to contradictions in conception. The second shows that physical coercion against (...)
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  7. Robert S. Taylor (2005). Self-Ownership and the Limits of Libertarianism. Social Theory and Practice 31 (4):465-482.
    In the longstanding debate between liberals and libertarians over the morality of redistributive labor taxation, liberals such as John Rawls and Ronald Dworkin have consistently taken the position that such taxation is perfectly compatible with individual liberty, whereas libertarians such as Robert Nozick and Murray Rothbard have adopted the (very) contrary position that such taxation is tantamount to slavery. In this paper, I argue that the debate over redistributive labor taxation can be usefully reconstituted as a debate over the incidents (...)
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  8. Robert S. Taylor (2004). Self-Realization and the Priority of Fair Equality of Opportunity. Journal of Moral Philosophy 1 (3):333-347.
    The lexical priority of fair equality of opportunity in John Rawls’s justice as fairness, which has been sharply criticized by Larry Alexander and Richard Arneson among others, is left almost entirely undefended in Rawls’s works. I argue here that this priority rule can be successfully defended against its critics despite Rawls’s own doubts about it. Using the few textual clues he provides, I speculatively reconstruct his defense of this rule, showing that it can be grounded on our interest in self-realization (...)
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  9.  14
    Richard Taylor (1974). Metaphysics. Englewood Cliffs, N.J.,Prentice-Hall.
  10.  17
    Richard Taylor (1973). Action and Purpose. New York,Humanities Press.
  11.  11
    Robert Steinbauer, Robert W. Renn, Robert R. Taylor & Phil K. Njoroge (2013). Ethical Leadership and Followers' Moral Judgment: The Role of Followers' Perceived Accountability and Self-Leadership. Journal of Business Ethics 120 (3):1-12.
    A two stage model was developed and tested to explain how ethical leadership relates to followers’ ethical judgment in an organizational context. Drawing on social learning theory, ethical leadership was hypothesized to promote followers’ self-leadership focused on ethics. It was found that followers’ perceived accountability fully accounts for this relationship. In stage two, the relationship between self-leadership focused on ethics and moral judgment in a dual decision-making system was described and tested. Self-leadership focused on ethics was only related to moral (...)
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  12. Richard Taylor (1962). Fatalism. Philosophical Review 71 (1):56-66.
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  13. Robert S. Taylor (2013). Market Freedom as Antipower. American Political Science Review 107 (3):593-602.
    Historically, republicans were of different minds about markets: some, such as Rousseau, reviled them, while others, like Adam Smith, praised them. The recent republican resurgence has revived this issue. Classical liberals such as Gerald Gaus contend that neo-republicanism is inherently hostile to markets, while neo-republicans like Richard Dagger and Philip Pettit reject this characterization—though with less enthusiasm than one might expect. I argue here that the right republican attitude toward competitive markets is celebratory rather than acquiescent and that republicanism demands (...)
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  14.  97
    Richard Taylor (2009). The Meaning of Life. In Steven M. Cahn (ed.), Philosophy Now. Oxford University Press 13-14.
  15. Robert S. Taylor (2014). Illiberal Socialism. Social Theory and Practice 40 (3):433-460.
    Is “liberal socialism” an oxymoron? Not quite, but I will demonstrate here that it is a much more unstable and uncommon hybrid than scholars had previously thought and that almost all liberals should reject socialism, even in its most attractive form. More specifically, I will show that three leading varieties of liberalism—neutralist, plural-perfectionist, and deliberative-democratic—are incompatible with even a moderate form of socialism, viz., associational market socialism. My paper will also cast grave doubt on Rawls’s belief that justice as fairness (...)
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  16. Robert S. Taylor (2012). The Progress of Absolutism in Kant's Essay What is Enlightenment? In Elisabeth Ellis (ed.), Kant's Political Theory: Interpretations and Applications. Pennsylvania State University Press
  17.  12
    Richard C. Taylor, Ibn Rushd, or Averroes.
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  18. Robert S. Taylor (2007). Self-Ownership and Transplantable Human Organs. Public Affairs Quarterly 21 (1):89-107.
    Philosophers have given sustained attention to the controversial possibility of (legal) markets in transplantable human organs. Most of this discussion has focused on whether such markets would enhance or diminish autonomy, understood in either the personal sense or the Kantian moral sense. What this discussion has lacked is any consideration of the relationship between self-ownership and such markets. This paper examines the implications of the most prominent and defensible conception of self-ownership--control self-ownership (CSO)--for both market and nonmarket organ-allocation mechanisms. The (...)
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  19.  5
    Michael I. Posner, Stephen J. Boies, William H. Eichelman & Richard L. Taylor (1969). Retention of Visual and Name Codes of Single Letters. Journal of Experimental Psychology 79 (1p2):1.
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  20.  91
    Robert S. Taylor (2011). Reconstructing Rawls: The Kantian Foundations of Justice as Fairness. Penn State University Press.
    With the publication of A Theory of Justice in 1971, John Rawls not only rejuvenated contemporary political philosophy but also defended a Kantian form of Enlightenment liberalism called “justice as fairness.” Enlightenment liberalism stresses the development and exercise of our capacity for autonomy, while Reformation liberalism emphasizes diversity and the toleration that encourages it. These two strands of liberalism are often mutually supporting, but they conflict in a surprising number of cases, whether over the accommodation of group difference, the design (...)
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  21.  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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  22. Richard Taylor (1955). Spatial and Temporal Analogies and the Concept of Identity. Journal of Philosophy 52 (22):599-612.
  23. Robert S. Taylor (2012). Hate Speech, the Priority of Liberty, and the Temptations of Nonideal Theory. Ethical Theory and Moral Practice 15 (3):353-68.
    Are government restrictions on hate speech consistent with the priority of liberty? This relatively narrow policy question will serve as the starting point for a wider discussion of the use and abuse of nonideal theory in contemporary political philosophy, especially as practiced on the academic left. I begin by showing that hate speech (understood as group libel) can undermine fair equality of opportunity for historically-oppressed groups but that the priority of liberty seems to forbid its restriction. This tension between free (...)
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  24. Richard Taylor (2002). Virtue Ethics: An Introduction. Prometheus Books.
  25. Robert S. Taylor (2009). Children as Projects and Persons: A Liberal Antinomy. Social Theory and Practice 35 (4):555-576.
    A liberal antinomy of parenting exists: strong liberal intuitions militate in favor of both denying special resources to parenting projects (on grounds of project-neutrality) and granting them (on grounds of respect for personhood). I show that we can reconcile these two claims by rejecting a premise common to both--viz. that liberalism is necessarily committed to extensive procreative liberties--and limiting procreation and subsequent parenting to adults who meet certain psychological and especially financial criteria. I also defend this argument, which provides a (...)
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  26. Keith Lehrer & Richard Taylor (1965). Time, Truth and Modalities. Mind 74 (295):390-398.
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  27. Robert S. Taylor (2010). Kant's Political Religion: The Transparency of Perpetual Peace and the Highest Good. Review of Politics 72 (1):1-24.
    Scholars have long debated the relationship between Kant’s doctrine of right and his doctrine of virtue (including his moral religion or ethico-theology), which are the two branches of his moral philosophy. This article will examine the intimate connection in his practical philosophy between perpetual peace and the highest good, between political and ethico-religious communities, and between the types of transparency peculiar to each. It will show how domestic and international right provides a framework for the development of ethical communities, including (...)
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  28. Robert S. Taylor (2006). Democratic Transitions and the Progress of Absolutism in Kant's Political Thought. Journal of Politics 68 (3):556-570.
    Against several recent interpretations, I argue in this paper that Immanuel Kant's support for enlightened absolutism was a permanent feature of his political thought that fit comfortably within his larger philosophy, though he saw such rule as part of a transition to democratic self-government initiated by the absolute monarch himself. I support these contentions with (1) a detailed exegesis of Kant’s essay "What is Enlightenment?" (2) an argument that Kantian republicanism requires not merely a separation of powers but also a (...)
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  29. Richard Taylor (1960). I Can. Philosophical Review 69 (1):78-89.
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  30.  33
    Roceb Taylor (1985). Books Reviews. British Journal of Aesthetics 25 (3):282-283.
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  31. Richard Taylor (1950). Purposeful and Non-Purposeful Behavior: A Rejoinder. Philosophy of Science 17 (4):327-332.
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  32.  5
    Robert Taylor (2001). Putting Ethics Into Investment. Business Ethics 10 (1):53–60.
    The article sets out to consider the practice of ethical investment in the light of some basic principles of moral philosophy. After establishing some principles which have been applied to individual or social conduct, it reviews the application of ethics to business, and the precedents established for investment. Because of the links between ethical investment and single‐issue campaigning, there is a detailed consideration of the relationship between campaigning groups and the issues they are concerned with on the one hand, and (...)
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  33. Roderick M. Chisholm & Richard Taylor (1960). Making Things to Have Happened. Analysis 20 (4):73 - 78.
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  34.  4
    John Forrester, Richard Greaves, Howard Noble & Richard Taylor (2014). Modeling Social-Ecological Problems in Coastal Ecosystems: A Case Study. Complexity 19 (6):73-82.
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  35.  72
    Richard Taylor (1987). Time and Life's Meaning. Review of Metaphysics 40 (4):675 - 686.
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  36. Richard Taylor (1963). A Note on Fatalism. Philosophical Review 72 (4):497-499.
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  37. R. Taylor (2005). Book Review: Performing the Faith: Bonhoeffer and the Practice of Nonviolence. [REVIEW] Studies in Christian Ethics 18 (1):119-122.
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  38. Richard Taylor (1953). A Note on Knowledge and Belief. Analysis 13 (6):143 - 144.
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  39.  13
    Richard Taylor (1970). Good and Evil: A New Direction. [New York]Macmillan.
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  40. R. S. Taylor (2008). Book Review: Craig A. Carter, Rethinking Christ and Culture: A Post-Christendom Perspective (Grand Rapids, MI: Brazos Press, 2006). 220 Pp. 12.99 (Pb), ISBN 978--1--58743--159--. [REVIEW] Studies in Christian Ethics 21 (2):296-300.
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  41.  13
    Robert Taylor (2000). How New is Socially Responsible Investment? Business Ethics 9 (3):174–179.
    Much recent comment has been concerned with a perceived distinction between socially responsible investment and the older style of ethical investment, which operates on the basis of exclusion criteria. However, the distinction between SRI and ethical investment is not as clear‐cut as some reports have implied, in that some of the longer‐established funds have SRI characteristics. An example is the CIS’s Environ Trust, established in 1990, the operation of which has recently assisted the CIS in the adoption of SRI schemes (...)
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  42.  60
    Robert S. Taylor (2013). The Priority of Liberty. In David Reidy & Jonathan Mandle (eds.), Companion to Rawls. Wiley-Blackwell 147-163.
  43.  96
    Yvonne Chiu & Robert S. Taylor (2011). The Self-Extinguishing Despot: Millian Democratization, or The Autophagous Autocrat. Journal of Politics 73 (4):1239-50.
    Although there is no more iconic, stalwart, and eloquent defender of liberty and representative democracy than J.S. Mill, he sometimes endorses non-democratic forms of governance. This article explains the reasons behind this seeming aberration and shows that Mill actually has complex and nuanced views of the transition from non-democratic to democratic government, including the comprehensive and parallel material, cultural, institutional, and character reforms that must occur, and the mechanism by which they will be enacted. Namely, an enlightened despot must cultivate (...)
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  44. 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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  45.  5
    Rebecca M. Taylor (2016). Indoctrination and Social Context: A System‐Based Approach to Identifying the Threat of Indoctrination and the Responsibilities of Educators. Journal of Philosophy of Education 50 (3).
    Debates about indoctrination raise fundamental questions about the ethics of teaching. This paper presents a philosophical analysis of indoctrination, including 1) an account of what indoctrination is and why it is harmful, and 2) a framework for understanding the responsibilities of teachers and other educational actors to avoid its negative outcomes. I respond to prominent outcomes-based accounts of indoctrination, which I argue share two limiting features—a narrow focus on the threat indoctrination poses to knowledge and on the dyadic relationship between (...)
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  46.  9
    A. McKie, F. Baguley, C. Guthrie, C. Jackson, P. Kirkpatrick, A. Laing, S. O'Brien, R. Taylor & P. Wimpenny (2012). Exploring Clinical Wisdom in Nursing Education. Nursing Ethics 19 (2):252-267.
    The recent interest in wisdom in professional health care practice is explored in this article. Key features of wisdom are identified via consideration of certain classical, ancient and modern sources. Common themes are discussed in terms of their contribution to ‘clinical wisdom’ itself and this is reviewed against the nature of contemporary nursing education. The distinctive features of wisdom (recognition of contextual factors, the place of the person and timeliness) may enable their significance for practice to be promoted in more (...)
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  47. Richard Taylor (1987). Ethics, Faith, and Reason. International Journal for Philosophy of Religion 21 (1):51-54.
     
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  48.  67
    Richard Taylor (1956). Knowing What One Knows. Analysis 16 (3):63 - 65.
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  49. Margaret A. Boden, Richard B. Brandt, Peter Caldwell, Fred Feldman, John Martin Fischer, Richard Hare, David Hume, W. D. Joske, Immanuel Kant, Frederick Kaufman, James Lenman, John Leslie, Steven Luper-Foy, Michaelis Michael, Thomas Nagel, Robert Nozick, Derek Parfit, George Pitcher, Stephen E. Rosenbaum, David Schmidtz, Arthur Schopenhauer, David B. Suits, Richard Taylor & Bernard Williams (2004). 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 if we were immortal? Should we be optimistic or pessimistic? Life, Death, and Meaning brings together key readings, primarily by English-speaking philosophers, on such 'big questions.'.
     
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  50.  72
    Richard Taylor & Peter Makepeace (1962). Fatalism and Ability. Analysis 23 (2):25 - 29.
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