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Richard C. Taylor [87]Richard Charles Taylor [1]
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Richard Taylor
Marquette University
  1.  52
    Alfarabi, Avicenna, and Averroes, on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect.Richard C. Taylor & Herbert A. Davidson - 1997 - Philosophical Review 106 (3):482.
    After a very brief introduction, Davidson begins with an informed and detailed account of the views of Aristotle and his major commentators, whose writings had enormous influence on the development of the medieval traditions. Davidson's account is supplemented with a critical exposition of the relevant teachings from the Plotiniana Arabica, from al-Kindi, and from a treatise on the soul attributed to Porphyry in the Arabic tradition. Impressive as all this is, it is simply stage setting for Davidson's detailed accounts of (...)
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  2.  93
    The Cambridge Companion to Arabic Philosophy.Peter Adamson & Richard C. Taylor (eds.) - 2004 - New York: 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 or groups, especially during the 'classical' period from (...)
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  3.  16
    Primary and Secondary Causality.Richard C. Taylor - unknown
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  4. Averroes on psychology and the principles of metaphysics.Richard C. Taylor - 1998 - 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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  5.  52
    Averroes.Richard C. Taylor - 2005 - In Jorge J. E. Gracia & Timothy B. Noone (eds.), A Companion to Philosophy in the Middle Ages. Oxford, UK: Blackwell. pp. 182–195.
    This chapter contains sections titled: Philosophy and theology God and natural philosophy Religion and political philosophy.
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  6.  6
    Averroes and His Philosophy.Richard C. Taylor & Oliver Leaman - 1991 - Philosophical Review 100 (4):695.
  7.  9
    Averroes on the Sharîʿah of the Philosophers.Richard C. Taylor - unknown
  8. "Truth does not contradict truth": Averroes and the unity of truth.Richard C. Taylor - 2000 - Topoi 19 (1):3-16.
  9.  33
    Intellect as intrinsic formal cause in the soul according to Aquinas and Averroes.Richard C. Taylor - 2009 - In Maha Elkaisy-Friemuth & John Myles Dillon (eds.), The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Brill. pp. 187-220.
  10.  13
    Long Commentary on the de Anima of Aristotle.Richard C. Taylor (ed.) - 2009 - 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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  11.  13
    The Routledge Companion to Islamic Philosophy.Richard C. Taylor & Luis Xavier López-Farjeat (eds.) - 2014 - New York: Routledge.
    This valuable reference work synthesizes and elucidates traditional themes and issues in Islamic philosophy as well as prominent topics emerging from the last twenty years of scholarship. Written for a wide readership of students and scholars, The Routledge Companion to Islamic Philosophy is unique in including coverage of both perennial philosophical issues in an Islamic context and also distinct concerns that emerge from Islamic religious thought. This work constitutes a substantial affirmation that Islamic philosophy is an integral part of the (...)
  12.  75
    Abstraction in al-Fârâbî.Richard C. Taylor - 2006 - 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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  13.  24
    Averroes and the Philosophical Account of Prophecy.Richard C. Taylor - 2018 - Studia Graeco-Arabica 8:287-304.
    Prophecy is conspicuous by its complete absence from all three of the commentaries on De Anima by Averroes. However, prophecy and philosophical metaphysics are discussed by him in his Commentary on the Parva Naturalia, a work written before his methodological work on philosophy and religion, the Faṣl al-maqāl, generally held to have been written ca. 1179-1180. The analyses and remarks of Averroes presented in that Commentary have been characterized by Herbert Davidson as “extremely radical” to the extent that “The term (...)
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  14.  22
    Averroes on the Ontology of the Human Soul.Richard C. Taylor - unknown
  15.  66
    Personal Immortality in Averroes' Mature Philosophical Psychology.Richard C. Taylor - 1998 - Documenti E Studi Sulla Tradizione Filosofica Medievale 9:87-110.
    L'A. esamina in particolare il Commento grande al De anima. In primo luogo evidenzia l'insegnamento averroista in relazione al tema dell'intelletto e dell'individuo, in secondo luogo esamina alcune proposizioni relative all'immortalità dell'anima individuale, ma sottolinea la difficoltà di conciliare tali affermazioni di Averroè con la dottrina dell'intelletto. L'ultima parte dello studio propone un esame critico del recente studio di O.N. Mohammed, Averroes, Aristotle, and the Qur'an on Immortality «International Philosophical Quarterly» 33 37-55.
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  16.  14
    The Epistemology of Abstraction.Richard C. Taylor - unknown
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  17.  7
    Intelligence and the Philosophy of Mind.Richard C. Taylor - 2006 - Proceedings of the American Catholic Philosophical Association 80:151-168.
  18.  17
    Averroes: Religious Dialectic and Aristotelian Philosophical Thought.Richard C. Taylor - unknown
    Abu al-Walid Muhammad ibn Ahmad ibn Muhammad ibn Rushd (ca. 1126-98), who came to be known in the Latin West as Averroes, was born at Cordoba into a family prominent for its expert devotion to the study and development of religious law (shar'ia). In Arabic sources al-Hafid (“the Grandson”) is added to his name to distinguish him from his grandfather (d. 1126), a famous Malikite jurist who served the ruling Almoravid regime as qadi (judge) and even as imam (prayer leader (...)
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  19.  51
    Aquinas, the "Plotiniana Arabica", and the Metaphysics of Being and Actuality.Richard C. Taylor - 1998 - Journal of the History of Ideas 59 (2):217.
  20.  4
    Remarks on Cogitatio in Averroes' Commentarium Magnum in Aristotelis de Anima Libros.Richard C. Taylor - 1999 - In Jan Aertsen & Gerhard Endress (eds.), Averroes and the Aristotelian Tradition.
    In his seminal 1935 study of the internal senses in medieval2 thought, Harry Austryn Wolfson presented a detailed account of the development of the "classification and terminology" of the Greek, Arabic, Hebrew and Latin traditions on sensory powers which he called, "post-sensationary faculties,"~ that is, powers which are posterior to the five external senses. In explaining the complex development of teachings on the internal senses from Aristotle's texts, Wolfson recounted the Aristotelian understanding of Galen who specifically locates the OHXVOTl'ttKOV or (...)
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  21.  9
    Separate Material Intellect in Averroes' Mature Philosophy.Richard C. Taylor - unknown
  22.  14
    The Liber de causis: a preliminary list of extant mss.Richard C. Taylor - 1983 - Les Etudes Philosophiques 25:63.
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  23.  6
    Textual and Philosophical Issues in Averroes’ Long Commentary_ on the _De Anima of Aristotle.Richard C. Taylor - unknown
  24.  62
    The Agent Intellect as “form for us” and Averroes’s Critique of al-F'r'bî.Richard C. Taylor - 2005 - Tópicos 29:29-52.
    This article explicates Averroes's understanding of human knowing and abstraction in this three commentaries on Aristotle's De Anima. While Averroes's views on the nature of the human material intellect changes through the three commentaries until he reaches is famous view of the unity of the material intellect as one for all human beings, his view of the agent intellect as 'form for us' is sustained throughout these works. In his Long Commentary on the De Anima he reveals his dependence on (...)
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  25.  6
    The Life of Religion: The Marquette University Symposium on the Nature of Religious Belief.Stanley M. Harrison & Richard C. Taylor - 1986 - Upa.
    A collection of five essays in which the religious experiences and activities of individuals, communities, and cultures are seen as preeminently rational responses to reality. Of interest to students and scholars of technology and philosophy.
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  26. The Life of Religion: A Marquette University Symposium on the Nature of Religious Belief.Stanley M. Harrison & Richard C. Taylor - 1988 - International Journal for Philosophy of Religion 23 (3):182-183.
     
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  27.  1
    al-F'r'bi and Avicenna: Two Recent Contributions.Richard C. Taylor - unknown
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  28.  4
    Abstraction and Intellection in Averroes and the Arabic Tradition: Remarks on Averroes, Long Commentary on the De Anima Book 3, Comment 36.Richard C. Taylor - unknown
  29.  10
    Aquinas and "the Arabs:" Thomas d'Aquin et ses Sources Arabes.Richard C. Taylor - unknown
  30.  10
    A Common Negotiation: The Abrahamic Traditions and Philosophy in the Middle Ages.Richard C. Taylor - 2012 - Proceedings of the American Catholic Philosophical Association 86:1-14.
    Classical and Post-Classical Philosophy in the Greek tradition played powerful roles in the formation of philosophical, scientific and theological thought by thinkers in the religious and cultural milieux of Judaism, Christianity, and Islam. Yet the scriptures, theologies, and fundamental concerns of these Abrahamic religious traditions reciprocally enriched the development of religious thought and secular philosophy and science by prompting ethical, metaphysical, and epistemological questions that have continued to challenge philosophers and theologians up to the present day. While political conflicts of (...)
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  31. A Common Negotiation: The Abrahamic Traditions and Philosophy in the Middle Ages.Richard C. Taylor - 2012 - Proceedings of the American Catholic Philosophical Association 86:1-14.
    Classical and Post-Classical Philosophy in the Greek tradition played powerful roles in the formation of philosophical, scientific and theological thought by thinkers in the religious and cultural milieux of Judaism, Christianity, and Islam. Yet the scriptures, theologies, and fundamental concerns of these Abrahamic religious traditions reciprocally enriched the development of religious thought and secular philosophy and science by prompting ethical, metaphysical, and epistemological questions that have continued to challenge philosophers and theologians up to the present day. While political conflicts of (...)
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  32.  15
    American Catholic Philosophical Quarterly 662.Richard C. Taylor, David Twetten & Michael Wreen - 2011 - American Catholic Philosophical Quarterly 85 (4).
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  33.  18
    Averroes' Epistemology and its Critique by Aquinas.Richard C. Taylor - unknown
  34.  14
    Averroes: God and the Noble Lie.Richard C. Taylor - unknown
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  35.  30
    Abstraction in al-F'r'bî.Richard C. Taylor - 2006 - 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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  36.  48
    Aquinas's Naturalized Epistemology.Richard C. Taylor & Max Herrera - 2005 - 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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  37.  2
    A Note on Chapter I of the Liber de causis.Richard C. Taylor - 1978 - Manuscripta 22 (3).
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  38.  1
    Averroes on Demonstration.Richard C. Taylor - unknown
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  39.  2
    Averroes on the Attainment of Knowledge.Richard C. Taylor - 2019 - In Henrik Lagerlund (ed.), Knowledge in Medieval Philosophy.
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  40.  3
    Averroes’ Philosophical Analysis of Religious Propositions.Richard C. Taylor - 1998 - In Jan A. Aertsen & Andreas Speer (eds.), Was ist Philosophie im Mittelalter? Qu'est-ce que la philosophie au moyen âge? What is Philosophy in the Middle Ages?: Akten des X. Internationalen Kongresses für Mittelalterliche Philosophie der Société Internationale pour l'Etude de la Philosophie Médié.
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  41.  3
    Averroes’ Philosophical Analysis of Religious Propositions.Richard C. Taylor - 1998 - In Jan A. Aertsen & Andreas Speer (eds.), Was ist Philosophie im Mittelalter? Qu'est-ce que la philosophie au moyen âge? What is Philosophy in the Middle Ages?: Akten des X. Internationalen Kongresses für Mittelalterliche Philosophie der Société Internationale pour l'Etude de la Philosophie Médié. De Gruyter. pp. 888-894.
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  42.  11
    Averroes' Philosophical Conception of Separate Intellect and God.Richard C. Taylor - unknown
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  43.  8
    Arabic/Islamic Philosophy in Thomas Aquinas’s Conception of the Beatific Vision in IV Sent., D. 49, Q. 2, A. 1.Richard C. Taylor - 2012 - The Thomist 76 (4).
  44.  5
    Commentary on Book II of the Sentences, Distinction 17, Question 2, Article 1.Richard C. Taylor - unknown
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  45.  1
    Herbert A. Davidson's Alfarabi, Avicenna and Averroes on Intellect: A Critical Review.Richard C. Taylor - unknown
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  46.  17
    Introduction: Aquinas and the Arabic Philosophical Tradition.Richard C. Taylor - 2014 - American Catholic Philosophical Quarterly 88 (2):191-193.
  47.  4
    Intelligibles in Act in Averroes.Richard C. Taylor - 2007 - In J. B. Brenet (ed.), Averroes et les Averroïsmes Juif et Latin.
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  48.  10
    Islam in the Transmission of Knowledge East to West.Richard C. Taylor - unknown
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  49.  14
    Improving on Nature's Exemplar: Averroes' Completion of Aristotle's Psychology of Intellect.Richard C. Taylor - unknown
  50.  34
    Ibn Rushd/Averroes and "Islamic" Rationalism.Richard C. Taylor - unknown
    The classical rationalist philosophical tradition in Arabic reached its culmination in the writings of the twelfth-century Andalusian Averroes whose translated commentaries on Aristotle conveyed to the Latin West a rationalist approach which significantly challenged and affected theological and philosophical thinking in that Christian context. That methodology is shown at work in his Fasl al-Maqāl or Book of the Distinction of Discourse and the Establishment of the Relation of Religious Law and Philosophy (c. 1280), although the deeply philosophical character of his (...)
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1 — 50 / 87