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  1.  652 DLs
    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.  490 DLs
    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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  3.  485 DLs
    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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  4.  460 DLs
    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.  416 DLs
    Richard Taylor (1962). Fatalism. Philosophical Review 71 (1):56-66.
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  6.  360 DLs
    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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  7.  349 DLs
    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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  8.  256 DLs
    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.  190 DLs
    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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  10.  188 DLs
    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
  11.  187 DLs
    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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  12.  178 DLs
    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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  13.  176 DLs
    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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  14.  172 DLs
    Richard Taylor (1955). Spatial and Temporal Analogies and the Concept of Identity. Journal of Philosophy 52 (22):599-612.
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  15.  163 DLs
    Richard Taylor (1963). A Note on Fatalism. Philosophical Review 72 (4):497-499.
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  16.  139 DLs
    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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  17.  108 DLs
    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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  18.  90 DLs
    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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  19.  88 DLs
    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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  20.  83 DLs
    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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  21.  79 DLs
    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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  22.  79 DLs
    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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  23.  74 DLs
    Richard Taylor (2009). The Meaning of Life. In Steven M. Cahn (ed.), Philosophy Now. Oxford University Press 13-14.
  24.  68 DLs
    Richard Taylor (1960). I Can. Philosophical Review 69 (1):78-89.
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  25.  65 DLs
    Richard C. Taylor (2000). "Truth Does Not Contradict Truth": Averroes and the Unity of Truth. Topoi 19 (1):3-16.
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  26.  63 DLs
    Richard Taylor (1987). Time and Life's Meaning. Review of Metaphysics 40 (4):675 - 686.
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  27.  60 DLs
    Keith Lehrer & Richard Taylor (1965). Time, Truth and Modalities. Mind 74 (295):390-398.
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  28.  56 DLs
    Richard Taylor & Peter Makepeace (1962). Fatalism and Ability. Analysis 23 (2):25 - 29.
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  29.  56 DLs
    Richard Taylor (1964). Tautology and Fatalism: Fatalistic Arguments: Comment. Journal of Philosophy 61 (10):305-307.
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  30.  50 DLs
    Richard Taylor (1956). Knowing What One Knows. Analysis 16 (3):63 - 65.
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  31.  47 DLs
    Richard Taylor (1954). Rejoinder to Mr. Malcolm. Analysis 14 (4):98 - 99.
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  32.  43 DLs
    Richard W. Taylor (1963). The Stream of Thoughts Versus Mental Acts. Philosophical Quarterly 13 (October):311-321.
  33.  43 DLs
    Robert S. Taylor (2013). The Priority of Liberty. In David Reidy & Jonathan Mandle (eds.), Companion to Rawls. Wiley-Blackwell 147-163.
  34.  42 DLs
    Richard Taylor (1950). Purposeful and Non-Purposeful Behavior: A Rejoinder. Philosophy of Science 17 (4):327-332.
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  35.  40 DLs
    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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  36.  40 DLs
    Richard Taylor (1957). The Problem of Future Contingencies. Philosophical Review 66 (1):1-28.
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  37.  39 DLs
    Richard Taylor (1952). Negative Things. Journal of Philosophy 49 (13):433-449.
  38.  35 DLs
    Richard Taylor (1960). Pure Becoming. Australasian Journal of Philosophy 38 (2):137 – 143.
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  39.  32 DLs
    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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  40.  31 DLs
    Robert S. Taylor, Exit Left: Markets and Mobility in Republican Thought.
    How can people best protect themselves from the arbitrary power of abusive spouses, tyrannical bosses, and corrupt politicians? I argue in my book that in each of these three spheres, the answer is the same: exit. By promoting open and competitive markets and providing the information and financial resources necessary to enable exit, we can empower people’s voices and offer them an escape from abuse and exploitation. This will advance a conception of freedom, viz. freedom as non-domination (FND), that is (...)
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  41.  28 DLs
    Richard Taylor (1969). The Anattā Doctrine and Personal Identity. Philosophy East and West 19 (4):359-366.
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  42.  28 DLs
    Roceb Taylor (1985). Books Reviews. British Journal of Aesthetics 25 (3):282-283.
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  43.  27 DLs
    R. Taylor (1956). Report on Analysis 'Problem' No. 9 "Does It Make Sense to Suppose That All Events, Including Personal Experiences, Could Occur in Reverse?". Analysis 16 (6):125-126.
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  44.  26 DLs
    Richard Taylor (1982). Agent & Patient: Is There a Distinction? [REVIEW] Erkenntnis 18 (2):223 - 232.
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  45.  26 DLs
    Richard Taylor (1954). Disputes About Synonymy. Philosophical Review 63 (4):517-529.
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  46.  25 DLs
    Richard Taylor (1951). Mr.~Black on Temporal Paradoxes. Analysis 12 (2):38--44.
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  47.  25 DLs
    Richard C. Taylor (1997). Alfarabi, Avicenna, and Averroes, on Intellect. Philosophical Review 106 (3):482-485.
  48.  22 DLs
    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.  22 DLs
    Richard Taylor (1969). How to Bury the Mind-Body Problem. American Philosophical Quarterly 6 (2):136 - 143.
  50.  20 DLs
    Richard Taylor (1959). Moving About in Time. Philosophical Quarterly 9 (37):289-301.
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