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  1.  7
    Taking an Engineer's View: Implications of Network Analysis for Computational Psychiatry.A. David Redish, Rebecca Kazinka & Alexander B. Herman - 2019 - Behavioral and Brain Sciences 42.
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  2.  60
    A Solution to the Paradox of Desire in Buddhism.A. L. Herman - 1979 - Philosophy East and West 29 (1):91-94.
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  3. The Idea of Decline in Western History.Arthur Herman - 1997
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  4. An Introduction to Buddhist Thought a Philosophic History of Indian Buddhism.A. L. Herman - 1983
     
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  5.  6
    Risk-Taking and Impulsivity: The Role of Mood States and Interoception.Aleksandra M. Herman, Hugo D. Critchley & Theodora Duka - 2018 - Frontiers in Psychology 9.
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  6.  10
    Indian Theodicy: Samkara and Ramanuja on Brahma Sutra II. 1. 32-36.A. L. Herman - 1971 - Philosophy East and West 21 (3):265.
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  7. The Problem of Evil and Indian Thought.A. L. Herman - 1976 - Motilal Banarsidass.
  8.  28
    Review of The Word Speaks to the Faustian Man, by Som Raj Gupta ; A History of Indian Buddhism, From Samacrkyamuni to Early Mahamacryamacrna, by Hirakawa Akira, Trans. And Ed. Paul Groner ; The Doctrine of the Upanisads and the Early Buddhism, by Hermann Oldenberg, Trans. Shridhar B. Shrotri ; and Evil and the Mystics' God: Towards a Mystical Theodicy, by Michael Stoeber. [REVIEW]A. Herman, Roger Jackson, D. Killingley & Roger Gallie - 1993 - Asian Philosophy 3 (1):55-66.
  9.  29
    Critical Theory and Electronic Media.Vincent Mosco & Andrew Herman - 1981 - Theory and Society 10 (6):869-896.
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  10.  28
    A Brief Introduction to Hinduism: Religion, Philosophy, and Ways of Liberation.A. L. Herman - 1993 - Philosophy East and West 43 (2):353-353.
  11.  48
    Jivacide, Zombies and Jivanmuktas: The Meaning of Life in the Bhagavad Git.A. L. Herman - 1991 - Asian Philosophy 1 (1):5 – 13.
    Abstract In discussing the meaning of life in the Bhagavad Git? two obvious questions arise: first, what is the meaning of ?the meaning of life'?, and second, how does that meaning apply to the Bhagavad Git?? In Part I of this brief paper I will attempt to answer the first question by focusing on one of the common meanings of that phrase; in Part II, I will apply that very common meaning to the Bhagavad Git?; and in the third and (...)
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  12.  12
    Sandra B. Rosenthal's "The Pragmatic A Priori: A Study in the Epistemology of C. I. Lewis". [REVIEW]A. L. Herman - 1977 - Philosophy and Phenomenological Research 37 (4):577.
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  13.  22
    The Doctrine of Stages in Indian Thought: With Special Reference to K. C. Bhattacharya.Arthur L. Herman - 1972 - Philosophy East and West 22 (1):97-104.
  14.  16
    Imagining Karma, Ethical Transformation in Amerindian, Buddhist and Greek Rebirth (Review).A. L. Herman - 2005 - Buddhist-Christian Studies 24 (1):303-306.
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  15.  18
    Empire as Decline: Notes on the Cultural Critique of Imperialism.Arthur L. Herman - 1996 - The European Legacy 1 (1):121-125.
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  16.  31
    Indian Theodicy: Śaṁkara and Rāmānuja on Brahma Sūtra II. 1. 32-36.A. L. Herman - 1971 - Philosophy East and West 21 (3):265-281.
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  17.  28
    Ah, but There is a Paradox of Desire in Buddhism: A Reply to Wayne Alt.A. L. Herman - 1980 - Philosophy East and West 30 (4):529-532.
  18.  9
    The Bhagavad Gitā. A Translation and Critical CommentaryThe Bhagavad Gita. A Translation and Critical Commentary.Ludwik Sternbach & A. L. Herman - 1975 - Journal of the American Oriental Society 95 (2):328.
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  19.  7
    An Introduction to Indian Thought.A. L. Herman - 1977 - Philosophy and Phenomenological Research 38 (1):129-131.
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  20.  10
    Indian Art and Levels of Meaning.A. L. Herman - 1965 - Philosophy East and West 15 (1):13-29.
  21.  20
    Satyagraha: A New Indian Word for Some Old Ways of Western Thinking.A. L. Herman - 1969 - Philosophy East and West 19 (2):123-142.
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  22.  15
    Reply to David L. Hall.Arthur Herman - 1985 - Philosophy East and West 35 (2):202.
  23.  17
    C. I. Lewis and the Similetic Use of Language.A. L. Herman - 1973 - Philosophy and Phenomenological Research 33 (3):349-365.
    THE PAPER ATTEMPTS TO RESCUE LEWIS'S DOCTRINE OF\nEXPRESSIVE LANGUAGE FROM THE SLOUGH INTO WHICH IT HAS\nLATELY BEEN FLUNG. THE PAPER DOES FOUR THINGS: PART I\nRECALLS LEWIS'S DOCTRINE OF EXPRESSIVE STATEMENTS\n('EXPRESSIVES'); PART II STATES THE VARIOUS CRITICISMS THAT\nHAVE BEEN SENT AGAINST THEM TOGETHER WITH CRITICISMS OF\nLEWIS'S CLAIMS THAT EXPRESSIVES WERE BOTH EMPIRICAL AND\nCERTAIN AND THAT THEY COULD SERVE AS ATOMS FOR HIS\nMOLECULAR 'TERMINATING JUDGMENTS', PART III DEMONSTRATES\nTHAT LEWIS'S EXPRESSIVES ARE REALLY SIMILES, SHARING ALL\nTHE PROPERTIES ATTRIBUTED TO SIMILES INCLUDING BEING\nCERTAIN, IN A (...)
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  24.  7
    Book Reviews:Ethics of Nature: A Map. [REVIEW]A. L. Herman - 2000 - Ethics 111 (1):175-177.
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  25.  15
    Book Reviews:Genes, Genesis, and God: Values and Their Origin in Natural and Human History. [REVIEW]A. L. Herman - 2000 - Ethics 111 (1):186-189.
  26.  6
    An Introduction to Indian Thought.Arthur L. Herman - 1982 - Philosophy East and West 32 (1):120-122.
  27.  6
    David Kalupahana's "Nagarjuna: The Philosophy of The Middle Way". [REVIEW]Arthur L. Herman - 1987 - Journal of Chinese Philosophy 14 (1):111.
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  28.  12
    Materials for an Analysis of a Just Universe.A. L. Herman - 1995 - Asian Philosophy 5 (1):3 – 22.
    Abstract There is one assumption that is shared by practically all popular religious and philosophic systems, ancient and modern, Eastern and Western. In truth it may well be that it is this single assumption which makes such ?systems? possible. That shared assumption is the belief in a ?just universe?, i.e. ?just? in the sense of morally ordered, morally predictable and morally explainable. This assumption rests, as most assumptions must, on pragmatic grounds; that is to say, the assumption is retained or (...)
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  29.  6
    Skepticism and Madhyamika: How to Not Think About Things.A. L. Herman - 1987 - Philosophica 15:139-161.
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  30.  11
    The Way of the Lotus: Critical Reflections on the Ethics of the Saddharmapundarika S Tra.A. L. Herman - 1997 - Asian Philosophy 7 (1):5 – 22.
    Edward Conze once observed of the thirty-eight books constituting the Praj p ramit S tras that their central message could be summed up in two sentences: (1) One should become a Bodhisattva (or Buddha-to-be), i.e. one who is content with nothing less than all-knowledge attained through the perfection of wisdom for the sake of all beings. (2) There is no such thing as a Bodhisattva or as all-knowledge or as a being or as the perfection of wisdom or as an (...)
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  31.  9
    Again, Albert Schweitzer and Indian Thought.A. L. Herman - 1962 - Philosophy East and West 12 (3):217-232.
  32.  8
    Correspondence.James D. Hunt & Arthur Herman - 1970 - Philosophy East and West 20 (2):205 - 208.
  33.  4
    The Huguenot Republic and Antirepublicanism in Seventeenth-Century France.Arthur Herman - 1992 - Journal of the History of Ideas 53 (2):249-269.
  34.  5
    Command Fibers: Only Strategic Points in Neuronal Communication Systems.Anton Herman - 1978 - Behavioral and Brain Sciences 1 (1):24-25.
  35.  3
    Nicholas Rescher's "Methodological Pragmatism: A Systems-Theoretic Approach to the Theory of Knowledge". [REVIEW]A. L. Herman - 1978 - Philosophy and Phenomenological Research 39 (1):135.
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  36. An Introduction to Buddhist Thought: A Philosophic History of Indian Buddhism.A. L. Herman - 1985 - Religious Studies 21 (2):251-252.
     
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  37.  10
    Community, Violence, and Peace: Aldo Leopold, Mohandas K. Gandhi, Martin Luther King Jr., and Gautama the Buddha in the Twenty-First Century.A. L. Herman - 1998 - State University of New York Press.
    Replaces communal altruism with communal egoism as a way of solving problems of too much violence and too little peace in the twenty-first century.
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