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  1.  11
    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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  2.  11
    Richard Taylor (1974). Metaphysics. Englewood Cliffs, N.J.,Prentice-Hall.
  3.  7
    Richard Taylor (1973). Action and Purpose. New York,Humanities Press.
  4.  85
    Richard Taylor (2009). The Meaning of Life. In Steven M. Cahn (ed.), Philosophy Now. Oxford University Press 13-14.
  5. Richard Taylor (1962). Fatalism. Philosophical Review 71 (1):56-66.
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  6.  3
    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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  7. Richard Taylor (1955). Spatial and Temporal Analogies and the Concept of Identity. Journal of Philosophy 52 (22):599-612.
  8. Richard Taylor (2002). Virtue Ethics: An Introduction. Prometheus Books.
  9.  13
    Richard Taylor (1964). Schopenhauer. [REVIEW] Journal of Philosophy 61 (9):288-289.
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  10. Keith Lehrer & Richard Taylor (1965). Time, Truth and Modalities. Mind 74 (295):390-398.
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  11. Richard Taylor (1960). I Can. Philosophical Review 69 (1):78-89.
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  12.  11
    Richard Taylor (1953). A Study in Memory; a Philosophical Essay. [REVIEW] Journal of Philosophy 50 (8):253-255.
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  13. Richard Taylor (1963). A Note on Fatalism. Philosophical Review 72 (4):497-499.
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  14. Richard Taylor (1950). Purposeful and Non-Purposeful Behavior: A Rejoinder. Philosophy of Science 17 (4):327-332.
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  15.  66
    Richard Taylor (1987). Time and Life's Meaning. Review of Metaphysics 40 (4):675 - 686.
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  16.  9
    Richard Taylor (1964). Tautology and Fatalism. Journal of Philosophy 61 (10):305-307.
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  17.  6
    Richard Taylor (1970). Good and Evil: A New Direction. [New York]Macmillan.
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  18. 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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  19. Richard C. Taylor (ed.) (2011). 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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  20. 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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  21.  61
    Roderick M. Chisholm & Richard Taylor (1960). Making Things to Have Happened. Analysis 20 (4):73 - 78.
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  22. Richard Taylor (1987). Ethics, Faith, and Reason. International Journal for Philosophy of Religion 21 (1):51-54.
     
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  23.  56
    Richard Taylor (1956). Knowing What One Knows. Analysis 16 (3):63 - 65.
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  24.  54
    Richard Taylor (1954). Rejoinder to Mr. Malcolm. Analysis 14 (4):98 - 99.
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  25.  61
    Richard Taylor & Peter Makepeace (1962). Fatalism and Ability. Analysis 23 (2):25 - 29.
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  26.  69
    Richard C. Taylor (2000). "Truth Does Not Contradict Truth": Averroes and the Unity of Truth. Topoi 19 (1):3-16.
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  27. Richard Taylor (2000). Good and Evil. Prometheus Books.
     
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  28. Richard Taylor (2009). Freedom and Determinism. In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. Oxford University Press
     
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  29.  12
    Richard Taylor (1964). Deliberation and Foreknowledge. American Philosophical Quarterly 1 (1):73 - 80.
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  30.  47
    Richard Taylor (1953). A Note on Knowledge and Belief. Analysis 13 (6):143 - 144.
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  31.  43
    Richard Taylor (1952). Negative Things. Journal of Philosophy 49 (13):433-449.
  32.  16
    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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  33.  42
    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 (...)
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  34.  56
    Richard Taylor (1964). Tautology and Fatalism: Fatalistic Arguments: Comment. Journal of Philosophy 61 (10):305-307.
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  35.  21
    Richard Taylor (1963). Causation. The Monist 47 (2):287-313.
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  36.  36
    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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  37.  41
    Richard Taylor (1957). The Problem of Future Contingencies. Philosophical Review 66 (1):1-28.
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  38.  19
    Richard Taylor (1988). Ancient Wisdom and Modern Folly. Midwest Studies in Philosophy 13 (1):54-63.
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  39.  29
    Richard C. Taylor (1997). Alfarabi, Avicenna, and Averroes, on Intellect. Philosophical Review 106 (3):482-485.
  40.  30
    Richard Taylor (1951). Mr.~Black on Temporal Paradoxes. Analysis 12 (2):38--44.
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  41.  10
    Richard C. Taylor (2014). Introduction: Aquinas and the Arabic Philosophical Tradition. American Catholic Philosophical Quarterly 88 (2):191-193.
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  42.  46
    Richard W. Taylor (1963). The Stream of Thoughts Versus Mental Acts. Philosophical Quarterly 13 (October):311-321.
  43.  24
    Richard Taylor (1969). How to Bury the Mind-Body Problem. American Philosophical Quarterly 6 (2):136 - 143.
  44.  3
    Richard Taylor (1954). Response to Comments. Review of Metaphysics 7 (4):689 - 693.
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  45.  28
    Richard Taylor (1982). Agent & Patient: Is There a Distinction? [REVIEW] Erkenntnis 18 (2):223 - 232.
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  46.  15
    Richard Taylor (1950). Comments on a Mechanistic Conception of Purposefulness. Philosophy of Science 17 (4):310-317.
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  47.  9
    Richard Taylor (1995). The Utilitarian Fallacy. Argumentation 9 (4):531-541.
    The utilitarian fallacy, most egregiously committed by J. S. Mill but perpetuated ever since, consists of supposing that “pleasure”, being a noun, is, in every true statement in which it occurs, the name of a feeling, and that “pleasant”, in any such statement, means that whatever is so described is conducive to that feeling. In fact, “pleasant” is more commonly used as a positive term of appraisal, indicating that the thing so described is liked, and usually liked for its own (...)
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  48.  22
    Richard Taylor (1969). Thought and Purpose. Inquiry 12 (1-4):149 – 169.
    The concepts of (i) being, (ii) change, (iii) causation, (iv) action, and (v) purpose are concepts of decreasing generality, in this sense: (a) each can be understood only in terms of its predecessor on the list, and (b) while the first applies to everything, the others, in order, have an increasingly narrow scope. Much Western philosophy has amounted to an attempt to reduce one or more of these to those that precede them, and thus eliminate them as concepts necessary for (...)
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  49.  35
    Richard Taylor (1960). Pure Becoming. Australasian Journal of Philosophy 38 (2):137 – 143.
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  50.  20
    Richard Taylor (2004). Religion and Truth. Philosophy Now 47:10-12.
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