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  1. John Forrester, Richard Greaves, Howard Noble & Richard Taylor (forthcoming). Modeling Social-Ecological Problems in Coastal Ecosystems: A Case Study. Complexity:n/a-n/a.
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  2. Richard Taylor (forthcoming). The American Judiciary as a Secular Priesthood. Free Inquiry.
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  3. Richard C. Taylor (forthcoming). Introduction: Aquinas and the Arabic Philosophical Tradition in Advance. American Catholic Philosophical Quarterly.
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  4. Richard W. Taylor (forthcoming). Central Economic Coordination in British Government. Social Research.
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  5. Richard Taylor (2012). Social Responsibility in the Information Society: A Potential Knowledge Gap for Tomorrow's Policy Makers. Acm Sigcas Computers and Society 42 (1):28-33.
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  6. 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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  7. Richard C. Taylor & Irfan A. Omar (eds.) (2012). The Judeo-Christian-Islamic Heritage: Philosophical & Theological Perspectives. Marquette University Press.
     
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  8. Richard J. Taylor (2012). What is Truth? From the Academy to the Vatican. By John M. Rist. Pp. Xiv, 361, Cambridge University Press, 2008, $23.98. [REVIEW] Heythrop Journal 53 (6):1069-1070.
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  9. Richard L. Taylor (2012). Business Ethics. Journal of Business Ethics Education 8 (1):395-399.
  10. Richard C. Taylor, David Twetten & Michael Wreen (2011). American Catholic Philosophical Quarterly 662. American Catholic Philosophical Quarterly 85 (4).
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  11. Richard P. Taylor, Branka Spehar, Paul Van Donkelaar & Caroline M. Hagerhall (2011). Perceptual and Physiological Responses to Jackson Pollock's Fractals. Frontiers in Human Neuroscience 5:60-60.
    Fractals have been very successful in quantifying the visual complexity exhibited by many natural patterns, and have captured the imagination of scientists and artists alike. Our research has shown that the poured patterns of the American abstract painter Jackson Pollock are also fractal. This discovery raises an intriguing possibility – are the visual characteristics of fractals responsible for the long-term appeal of Pollock’s work? To address this question, we have conducted ten years of scientific investigation of human response to fractals (...)
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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. Richard Taylor (2009). Freedom and Determinism. In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. Oxford University Press.
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  14. Richard Taylor (2009). The Cosmological Argument. In Steven M. Cahn (ed.), Exploring Philosophy of Religion: An Introductory Anthology. Oxford University Press.
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  15. 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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  16. Richard Taylor (2009). The Meaning of Life. In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. Oxford University Press. 13-14.
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  17. Richard Taylor (2009). The Story of Osmo. In Michael C. Rea (ed.), Arguing About Metaphysics. Routledge. 349.
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  18. 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.
  19. 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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  20. Richard C. Taylor (2006). Intelligence and the Philosophy of Mind. Proceedings of the American Catholic Philosophical Association 80:151-168.
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  21. 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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  22. Richard Taylor (2005). O que é a metafísica ? Critica.
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  23. Richard Taylor (2005). Willing Slaves. Philosophy Now 52:25-25.
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  24. 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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  25. 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.
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  26. Richard Taylor (2004). Religion and Truth. Philosophy Now 47:10-12.
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  27. Richard Taylor (2003). Irrefutable Ethics. Philosophy Now 43:29-30.
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  28. Richard Taylor (2003). Pacifism As a Way of Life. The Acorn 12 (1):5-7.
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  29. Richard Taylor (2003). The Double Edge. Philosophy Now 40:52-54.
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  30. Richard Taylor (2002). Is a Philosophical Ethics Possible? Philosophy Now 39:28-29.
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  31. Richard Taylor (2002). Uncertainty and Public Policy. Philosophy Now 37:28-29.
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  32. Richard Taylor (2002). Virtue Ethics: An Introduction. Prometheus Books.
     
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  33. Richard Taylor (2000). Good and Evil. Prometheus Books.
     
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  34. Richard Taylor (2000). Philosophical Viruses. Philosophy Now 27:32-33.
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  35. Richard Taylor (2000). The Singer Revolution. Philosophy Now 28:10-13.
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  36. Richard C. Taylor (2000). "Truth Does Not Contradict Truth": Averroes and the Unity of Truth. Topoi 19 (1):3-16.
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  37. Richard P. Taylor & D. Jonas (2000). Using Science to Investigate Jackson Pollock's Drip Paintings. Journal of Consciousness Studies 7 (8-9):8-9.
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  38. Richard Taylor (1998). Lifelong Learning in the 'Liberal Tradition'. Journal of Moral Education 27 (3):301-312.
    This paper is concerned with the moral and ideological bases of the UK central government's ambitious policy commitment to lifelong learning, motivated as this is by two linked factors: the perceived needs of an increasingly sophisticated economy for a more skilled and educated workforce and the desire within a context of greater accessibility for wider participation in further and higher education. What relevance does the liberal tradition have for post?compulsory education and training in the new environment? Critiques of the liberal (...)
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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). 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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  41. 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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  42. Richard Taylor (1997). Chisholm's Idea of a Person. In Lewis Edwin Hahn (ed.), The Philosophy of Roderick M. Chisholm. Chicago: Open Court. 25--45.
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  43. Richard C. Taylor (1997). Alfarabi, Avicenna, and Averroes, on Intellect. Philosophical Review 106 (3):482-485.
  44. 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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  45. Richard C. Taylor (1996). Pseudo-Dionysius and the Metaphysics of Aquinas (Review). Journal of the History of Philosophy 34 (3):456-458.
  46. Susan Quine, Richard Taylor & Lillian Hayes (1995). Australian Trends in Mortality by Socioeconomic Status Using NSW Small Area Data, 1970–89. Journal of Biosocial Science 27 (4):409-419.
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  47. Richard Taylor (1995). Restoring Pride: The Lost Virtue of Our Age. Prometheus Books.
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  48. 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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  49. Darrel E. Goll, Valery F. Thompson, Richard G. Taylor & Teresa Zalewska (1992). Is Calpain Activity Regulated by Membranes and Autolysis or by Calcium and Calpastatin? Bioessays 14 (8):549-556.
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  50. Richard Taylor & B. Bar-Kochva (1992). Judas Maccabaeus: The Jewish Struggle Against the Seleucids. Journal of Hellenic Studies 112:208.
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