15 found
Sort by:
  1.  66 DLs
    L. Stafford Betty (2001). Going Beyond James: A Pragmatic Argument for God's Existence. [REVIEW] International Journal for Philosophy of Religion 49 (2):69-84.
  2.  48 DLs
    L. Stafford Betty (1983). Nāgārjuna's Masterpiece: Logical, Mystical, Both, or Neither? Philosophy East and West 33 (2):123-138.
  3.  24 DLs
    L. Stafford Betty (2004). Mind, Paranormal Experience, and the Inadequacy of Materialism. International Philosophical Quarterly 44 (3):373-392.
    Contemporary materialist theories purporting to account for experience are seriously flawed, for they fail to accommodate the full range of human experience, especially paranormal experience. Substance Dualism (SD) is re-examined in light of this experience,including telepathy and clairvoyance, mediumship, the near-death experience, and reincarnation cases involving children’s memories. A different kind of materialism postulating degrees of fi neness and vibration—one prefigured by the ancient Stoics and developed hereunder the heading Transcendental Materialism (TM)—is also explored. The inadequacies of both reductive and (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  4.  15 DLs
    L. Stafford Betty (1992). Making Sense of Animal Pain. Faith and Philosophy 9 (1):65-82.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  5.  15 DLs
    L. Stafford Betty (1984). Is Nāgārjuna a Philosopher? Response to Professor Loy. Philosophy East and West 34 (4):447-450.
  6.  13 DLs
    L. Stafford Betty (1994). Sankara's Fatal Mistake. Asian Philosophy 4 (1):3 – 7.
    Abstract Sankara's philosophy fails definitively at the point where he leaves the human experience??sinning and suffering??unaccounted for. What in each of us, he asks, sins and suffers? Is it the antahkarana, the ?mental organ? giving rise to the series of mental states (buddins) that file by illumined by the atman? Impossible, he says, for the antahkarana by itself is material (jada,) and therefore unconscious (acit). Then is it the ?tman, upon which the antahkarana is superimposed? Inconceivable, he says, for the (...)
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  7.  12 DLs
    L. Stafford Betty (1980). Lianc-Chih, Key to Wang Yang-Ming's Ethical Monism. Journal of Chinese Philosophy 7 (2):115-129.
  8.  6 DLs
    L. Stafford Betty (1976). Aurobindo's Concept of Lila and the Problem of Evil. International Philosophical Quarterly 16 (3):315-329.
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  9.  6 DLs
    L. Stafford Betty (1971). The Buddhist-Humean Parallels: Postmortem. Philosophy East and West 21 (3):237-253.
  10.  6 DLs
    L. Stafford Betty & Bruce Cordell (1987). God and Modern Science. International Philosophical Quarterly 27 (4):409-435.
    No categories
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  11.  4 DLs
    L. Stafford Betty (1976). A Death-Blow to Śaṅkara's Non-Dualism? A Dualist Refutation. Religious Studies 12 (3):281 - 290.
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  12.  2 DLs
    L. Stafford Betty (2000). A Death-Blow to^ Ankara1s Non-Dualism? A Dualist Refutation. In Roy W. Perrett (ed.), Philosophy of Religion. Garland 4--77.
    Direct download  
     
    My bibliography  
     
    Export citation  
  13.  1 DLs
    L. Stafford Betty (1978). Towards a Reconciliation of Mysticism and Dualism. Religious Studies 14 (3):291 - 303.
    At a time when mysticism is at last emerging as a respectable field of study for philosophers and religious phenomenologists, we find this new field in considerable disarray. We see, for example, Eliot Deutsch defending as philosophically intelligible and as significant śankara's non-dualistic interpretation of the mystic's experience. 1 There is R. C. Zaehner, on the other hand, labelling śankara's mysticism ‘profane’ and sharply distinguishing it from the fuller, or ‘sacred’, mysticism of the theist. 2 A third modern-day interpreter, W. (...)
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  14.  0 DLs
    L. Stafford Betty (1976). A Death-Blow to Śaṅkara's Non-Dualism? A Dualist Refutation: L. Stafford Betty. Religious Studies 12 (3):281-290.
    Many of us, and I am no exception, have been led to assume, almost un-consciously, that Śankara is India's greatest philosopher and that the non-dualist philosophy he consolidated, Advaita Vedānta, is the supreme spiritual philosophy of India, if not of the whole world. Dualist opponents like Madhva, on the other hand, have usually been appreciated very little, if at all. Several of my colleagues think of Madhva as a reactionary, if brilliant, theist whose philosophy best serves as a foil to (...)
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation