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  1. Robert Epstein, R. P. Lanza & B. F. Skinner (1981). "Self-Awareness" in the Pigeon. Science 212 (4495):695-96.
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    Robert Epstein (1982). Representation: A Concept That Fills No Gaps. Behavioral and Brain Sciences 5 (3):377.
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  3. Robert Epstein (1977). A Listing of the Published Works. Behaviorism 5 (1):99-110.
     
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    Robert Epstein (1986). Behaviorism as the Praxist Views It. Behavioral and Brain Sciences 9 (4):702.
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    Robert Epstein (2009). Lisa H. Cooper and Andrea Denny-Brown, Eds., Lydgate Matters: Poetry and Material Culture in the Fifteenth Century.(The New Middle Ages.) New York and Basingstoke, Eng.: Palgrave Macmillan, 2008. Pp. Iii, 223; Black-and-White Figures. $74.95. [REVIEW] Speculum 84 (4):1027-1028.
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    Robert Epstein (1978). Reinforcement, Explanation, and B. F. Skinner. Behavioral and Brain Sciences 1 (1):57.
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  7. Peter R. Killeen, Robert Epstein, Willard F. Day Jr, K. Richard Garrett, Max Hocutt, Wv Quine, Roger Schna1tter, Donald Baer, William Baum & David Begelman (1985). George Graham. Behaviorism 13.
     
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  8. Robert Epstein (1985). ""A Benefactor of His Race: Thoreau's" Higher Laws" and the Heroics of Vegetarianism. Between the Species 1 (3):10.
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  9. Robert Epstein (1987). A Spiritual Approach to the Question of Leather. Between the Species 3 (1):9.
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  10. Robert Epstein (2009). Lydgate Matters: Poetry and Material Culture in the Fifteenth Century. Lisa H. Cooper Andrea Denny-Brown. Speculum 84 (4):1027-1028.
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  11. Robert Epstein (1985). On Mindfulness and Our Relation to Animals. Between the Species 1 (4):6.
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  12. Robert Epstein (1998). Together Again. Perspectives in Biology and Medicine 41 (2):299-303.
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  13. Robert Epstein (1985). Thoreau's' Higher Laws' and the Heroics ofVegetarianism,". Between the Species 1:23-28.
     
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  14. Robert Epstein (2008). Why Private Events Are Associative: Automatic Chaining and Associationism. Journal of Mind and Behavior 29 (3):269-282.
    That every response is also a stimulus has important implications for how we characterize the private experiences of both people and non-human animals. Acting as stimuli, responses, whether covert or overt, change the probability of subsequent responses. Hence, all behavior, covert and overt, is necessarily associative in some sense, and thinking may be characterized as “covert autochaining.” According to this view, animals capable of responding to temporally remote stimuli and to characteristics of their own bodies necessarily engage in some form (...)
     
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