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Richard Taylor [131]Richard C. Taylor [88]Richard L. Taylor [8]Richard P. Taylor [4]
Richard W. Taylor [3]Richard Wirth Taylor [1]Richard J. Taylor [1]Richard G. Taylor [1]

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  1. Metaphysics.Richard Taylor - 1963 - Englewood Cliffs, N.J.,: Prentice-Hall.
    This classic, provocative introduction to classical metaphysical questions focuses on appreciating the problems, rather than attempting to proffer answers.
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  2. Action and purpose.Richard Taylor - 1966 - New York,: Humanities Press.
  3. Action and Purpose.Richard Taylor - 1966 - Les Etudes Philosophiques 22 (2):237-237.
     
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  4. Action and Purpose.Richard Taylor - 1966 - Philosophy 43 (163):73-74.
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  5. Good and evil.Richard Taylor - 1970 - Amherst, N.Y.: Prometheus Books.
    The discussion of good and evil must not be confined to the sterile lecture halls of academics but related instead to ordinary human feelings, needs, and desires, says noted philosopher Richard Taylor. Efforts to understand morality by exploring human reason will always fail because we are creatures of desire as well. All morality arises from our intense and inescapable longing. The distinction between good and evil is always clouded by rationalists who convert the real problems of ethics into complex philosophical (...)
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  6. Fatalism.Richard Taylor - 1962 - Philosophical Review 71 (1):56-66.
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  7. The Meaning of Life.Richard Taylor - 1999 - Philosophy Now 24:13-14.
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  8.  49
    Retention of visual and name codes of single letters.Michael I. Posner, Stephen J. Boies, William H. Eichelman & Richard L. Taylor - 1969 - Journal of Experimental Psychology 79 (1p2):1.
  9. The meaning of life.Richard Taylor - 2000 - In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. New York, NY, United States of America: Oxford University Press USA. pp. 13-14.
  10. Good and evil: a new direction.Richard Taylor - 1970 - [New York]: Macmillan.
  11.  37
    Virtue ethics: an introduction.Richard Taylor - 2002 - Amherst, NY: Prometheus Books. Edited by Richard Taylor.
    In this fresh evaluation of Western ethics, noted philosopher Richard Taylor argues that philosophy must return to the classical notion of virtue as the basis of ethics. To ancient Greek and Roman philosophers, ethics was chiefly the study of how individuals attain personal excellence, or "virtue," defined as intellectual sophistication, wisdom, strength of character, and creativity. With the ascendancy of the Judeo-Christian ethic, says Taylor, this emphasis on pride of personal worth was lost. Instead, philosophy became preoccupied with defining right (...)
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  12. Spatial and temporal analogies and the concept of identity.Richard Taylor - 1955 - Journal of Philosophy 52 (22):599-612.
  13.  53
    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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  14.  8
    Taxonomy of Individual Variations in Aesthetic Responses to Fractal Patterns.Branka Spehar, Nicholas Walker & Richard P. Taylor - 2016 - Frontiers in Human Neuroscience 10.
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  15.  47
    Deliberation and Foreknowledge.Richard Taylor - 1964 - American Philosophical Quarterly 1 (1):73 - 80.
  16.  61
    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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  17.  52
    Beauty and the beholder: the role of visual sensitivity in visual preference.Branka Spehar, Solomon Wong, Sarah van de Klundert, Jessie Lui, Colin W. G. Clifford & Richard P. Taylor - 2015 - Frontiers in Human Neuroscience 9.
  18. I can.Richard Taylor - 1960 - Philosophical Review 69 (1):78-89.
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  19. Negative things.Richard Taylor - 1952 - Journal of Philosophy 49 (13):433-449.
  20.  20
    Primary and Secondary Causality.Richard C. Taylor - unknown
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  21. Time and Life's Meaning.Richard Taylor - 1987 - Review of Metaphysics 40 (4):675 - 686.
    IT HAS BEEN characteristic of metaphysics, since the beginning of philosophy, to deny the reality of time. The characteristics ascribed to it by unreflective people, particularly that of passage, have seemed so puzzling and paradoxical that the metaphysical temperament has preferred to banish time altogether rather than embrace those paradoxes. Thus Parmenides, the earliest metaphysician, denied reality to all time and becoming, leaving his bleak and changeless conception of reality to be perfected by his pupil Zeno. Plato, too, declared that (...)
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  22. The problem of future contingencies.Richard Taylor - 1957 - Philosophical Review 66 (1):1-28.
  23.  44
    Comments on a mechanistic conception of purposefulness.Richard Taylor - 1950 - Philosophy of Science 17 (4):310-317.
    In a highly original and provocative essay entitled “Behavior, Purpose and Teleology”, published a few years ago, Professors Arturo Rosenblueth, Norbert Wiener and Julian Bigelow attempt to indicate the scientific importance and usefulness of the concepts of purpose and teleology. Since this essay appeared the suggestions it contains seem to have acquired a significance which was not wholly apparent at that time. This is due primarily to the fact that a somewhat novel and, it appears to some, revolutionary approach to (...)
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  24. Time, truth and modalities.Keith Lehrer & Richard Taylor - 1965 - Mind 74 (295):390-398.
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  25. 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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  26.  14
    The Doctrine of Being in the Aristotelian Metaphysics.Richard Taylor - 1952 - Philosophy and Phenomenological Research 13 (2):254-256.
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  27.  78
    Causation.Richard Taylor - 1963 - The Monist 47 (2):287-313.
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  28. Purposeful and non-purposeful behavior: A rejoinder.Richard Taylor - 1950 - Philosophy of Science 17 (4):327-332.
    In their penetrating and admirably lucid discussion, “Purposeful and Non-purposeful Behavior,” Professors Rosenblueth and Wiener have considerably clarified the point of view expressed in their earlier paper dealing with the conception of purpose, and recently criticized by me. But while their discussion thus removes some of the difficulties which, I think, stood in the way of acceptance of their position, there yet remain fundamental questions which I do not believe have been adequately dealt with.These authors rebuke me, with justice, for (...)
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  29.  38
    Aesthetic Responses to Exact Fractals Driven by Physical Complexity.Alexander J. Bies, Daryn R. Blanc-Goldhammer, Cooper R. Boydston, Richard P. Taylor & Margaret E. Sereno - 2016 - Frontiers in Human Neuroscience 10.
  30. Ethics, Faith, and Reason.Richard Taylor - 1987 - International Journal for Philosophy of Religion 21 (1):51-54.
     
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  31. Making Things to Have Happened.Roderick M. Chisholm & Richard Taylor - 1959 - Analysis 20 (4):73 - 78.
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  32.  13
    Time, Truth and Modalities.Keith Lehrer & Richard Taylor - 1967 - Journal of Symbolic Logic 32 (3):401-402.
  33.  75
    Averroes.Richard C. Taylor - 2003 - In Jorge J. E. Gracia & Timothy B. Noone (eds.), A Companion to Philosophy in the Middle Ages. Malden, MA: Wiley-Blackwell. pp. 182–195.
    This chapter contains sections titled: Philosophy and theology God and natural philosophy Religion and political philosophy.
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  34.  14
    Averroes and His Philosophy.Richard C. Taylor & Oliver Leaman - 1991 - Philosophical Review 100 (4):695.
  35.  18
    A Complex Story: Universal Preference vs. Individual Differences Shaping Aesthetic Response to Fractals Patterns.Nichola Street, Alexandra M. Forsythe, Ronan Reilly, Richard Taylor & Mai S. Helmy - 2016 - Frontiers in Human Neuroscience 10:195648.
    Fractal patterns offer one way to represent the rough complexity of the natural world. Whilst they dominate many of our visual experiences in nature, little large-scale perceptual research has been done to explore how we respond aesthetically to these patterns. Previous research (Taylor et al., 2011) suggests that the fractal patterns with mid-range fractal dimensions have universal aesthetic appeal. Perceptual and aesthetic responses to visual complexity have been more varied with findings suggesting both linear (Forsythe et al., 2011) and curvilinear (...)
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  36.  14
    Good and Evil: A New Direction.Judith Jarvis Thomson & Richard Taylor - 1972 - Philosophical Review 81 (1):113.
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  37.  19
    Averroes on the Sharîʿah of the Philosophers.Richard C. Taylor - unknown
  38. "Truth does not contradict truth": Averroes and the unity of truth.Richard C. Taylor - 2000 - Topoi 19 (1):3-16.
  39.  46
    Ancient Wisdom and Modern Folly.Richard Taylor - 1988 - Midwest Studies in Philosophy 13 (1):54-63.
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  40. Determinism.Richard Taylor - 1967 - In Paul Edwards (ed.), The Encyclopedia of philosophy. New York,: Macmillan. pp. 2--359.
  41.  62
    Mr.~Black on Temporal Paradoxes.Richard Taylor - 1951 - Analysis 12 (2):38--44.
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  42.  48
    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. Boston: Brill. pp. 187-220.
  43. For a Radical Higher Education: After Postmodernism.Richard Taylor, Jean Barr & Tom Steele - 2004 - British Journal of Educational Studies 52 (2):210-213.
     
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  44.  25
    Theory of Knowledge.Richard Taylor & A. D. Woozley - 1952 - Philosophical Review 61 (2):252.
  45.  8
    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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  46.  21
    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 (...)
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  47.  91
    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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  48.  37
    Dare to Be Wise.Richard Taylor - 1968 - Review of Metaphysics 21 (4):615 - 629.
    I shall maintain that there simply is no such thing as philosophical knowledge, nor any philosophical way of knowing anything, and defend the humble point that philosophy is, indeed, the love of wisdom. I believe the philosopher's claim to philosophical knowledge is a pretense. It is, moreover, precisely this pretense that has tended to make philosophers of today look ridiculous in the eyes of the world. With so much folly abounding, so much unhappiness even in the midst of riches, so (...)
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  49.  28
    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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  50.  11
    Avicenna and the issue of intellectual abstraction of intelligibles.Richard Taylor - 2018 - In Margaret Cameron (ed.), Philosophy of Mind in the Early and High Middle Ages: The History of the Philosophy of Mind. New York: Routledge.
    Al-Farabi, Avicenna and Averroes, widely known classical rationalists in the Arabic/Islamic philosophical tradition and strongly infl uential sources for Latin philosophy in the High Middle Ages, all thought themselves to be following Aristotle’s lead regarding the intellectual abstraction of intelligibles in the formation of necessary and unchanging scientific knowledge. For Aristotle it is clear that sensation is a potentiality for apprehending or coming to be individual sensed objects found in the world exterior to the human soul. This takes place by (...)
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