This category needs an editor. We encourage you to help if you are qualified.
Volunteer, or read more about what this involves.
Related categories
Subcategories:
331 found
Search inside:
(import / add options)   Sort by:
1 — 50 / 331
Material to categorize
  1. Michael J. Almeida (2004). Ideal Worlds and the Transworld Untrustworthy. Religious Studies 40 (1):113-123.
    The celebrated free-will defence was designed to show that the ideal-world thesis presents no challenge to theism. The ideal-world thesis states that, in any world in which God exists, He can actualize a world containing moral good and no moral evil. I consider an intriguing two-stage argument that Michael Bergmann advances for the free-will defence, and show that the argument provides atheologians with no reason to abandon the ideal-world thesis. I show next that the existence of worlds in which every (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  2. M. C. Bradley (2007). Hume's Chief Objection to Natural Theology. Religious Studies 43 (3):249-270.
    In the Dialogues Hume attaches great importance to an objection to the design argument which states, negatively, that from phenomena which embody evil as well as good there can be no analogical inference to the morally perfect deity of traditional theism and, positively, that the proper conclusion as regards moral character is an indifferent designer. The first section of this paper sets out Hume's points, and the next three offer an updating of Hume's objection which will apply to Swinburne's Bayesian (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  3. Daniel Howard-Snyder & Frances Howard-Snyder (1996). The Real Problem of No Best World. Faith and Philosophy 13 (3):422-425.
    This is a reply to William Rowe, "The Problem of No Best World," Faith and Philosophy (1994).
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  4. Giovanni Mion (2012). God, Ignorance and Existence. International Journal for Philosophy of Religion 72 (2):85-88.
    In Theory and Problems of Logic, Nolt et al. (1998, p. 203) claim that the following argument forms are fallacious: (a) It has not been proved that p. Therefore, ∼p. (b) It has not been proved that ∼p. Therefore, p. Accordingly, they argue that the following instances of (a) and (b) are also fallacious. (ai) No one has ever proved that God exists. Therefore, God does not exist. (bi) No one has ever proved that God does not exist. Therefore, God (...)
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  5. Brian Ribeiro (2011). The Problem of Heaven. Ratio 24 (1):46-64.
    An argument against the rationality of desiring to go to heaven might be put in the form of a trilemma: (1) any state of being that both lasts eternally and preserves me as the person I am would be hellish and therefore would not be a state of being that I could have any reason to desire; (2) any state of being that lasts eternally and yet fails to preserve my personhood by turning me into a non-person would not be (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  6. Brian Ribeiro & Scott Aikin (2009). A Consistency Challenge for Moral and Religious Beliefs. Teaching Philosophy 32 (2):127-151.
    What should individuals do when their firmly held moral beliefs are prima facie inconsistent with their religious beliefs? In this article we outline several ways of posing such consistency challenges and offer a detailed taxonomy of the various responses available to someone facing a consistency challenge of this sort. Throughout the paper, our concerns are primarily pedagogical: how best to pose consistency challenges in the classroom, how to stimulate discussion of the various responses to them, and how to relate such (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  7. J. L. Schellenberg (2009). Why Am I a Nonbeliever? I Wonder... In Udo Schuklenk & Russell Blackford (eds.), 50 Voices of Disbelief: Why We Are Atheists. Wiley-Blackwell.
    Remove from this list |
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  8. J. L. Schellenberg (2009). Why Am I a Nonbeliever? I Wonder... In Udo Schuklenk & Russell Blackford (eds.), 50 Voices of Disbelief: Why We Are Atheists. Wiley-Blackwell.
    Remove from this list |
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  9. J. L. Schellenberg, Jordan's Jamesian Wager. God or Blind Nature? Philosophers Debate the Evidence.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  10. J. L. Schellenberg, The Sounds of Silence Stilled: A Reply to Jordan. God or Blind Nature? Philosophers Debate the Evidence.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  11. J. L. Schellenberg (1996). Response to Howard-Snyder. Canadian Journal of Philosophy 26 (3):455 - 462.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  12. Grant Sterling (2011). The Free Will Defense to the Problem of Evil. In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
The Argument from Evil
  1. B. A. (1998). R. A. Sharpe. The Moral Case Against Religious Belief. (London: SCM Press, 1997.) Pp. 102. £7.95 Pbk. Religious Studies 34 (2):231-234.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  2. Robert Ackermann (1982). An Alternative Free Will Defence. Religious Studies 18 (3):365 - 372.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  3. Marilyn Adams (2011). Julian of Norwich: Problems of Evil and the Seriousness of Sin. Philosophia 39 (3):433-447.
    Julian of Norwich emphasizes God’s eternal and unchanging love for humankind. Her visions show how God is not angry with our sins and so has no need to forgive us. God does not shame or blame us but excuses us and plans how to reward and compensate us for sin. In relation to Mother Jesus, we remain dear lovely children who need help, correction, and education. Although these remarks suggest to some that Julian must be soft on sin, that she (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  4. Marilyn McCord Adams (2008). Plantinga on “Felix Culpa”. Faith and Philosophy 25 (2):123-140.
    In “Supralapsarianism, or ‘O Felix Culpa,’” Alvin Plantinga turns from defensive apologetics to the project of Christian explanation and offers a supralapsarian theodicy: the reason God made us in a world like this is that God wanted to create a world including the towering goods of Incarnation and atonement—goods which are appropriate only in worlds containing a sufficient amount of sin, suffering, and evil as well. Plantinga’s approach makes human agents and their sin, suffering and evil, instrumental means to the (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  5. Marilyn McCord Adams (1993). God and Evil: Polarities of a Problem. Philosophical Studies 69 (2-3):167 - 186.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  6. Marilyn McCord Adams & Stewart Sutherland (1989). Horrendous Evils and the Goodness of God. Proceedings of the Aristotelian Society 63 (1):297 - 323.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  7. Robert Merrihew Adams (2006). Love and the Problem of Evil. Philosophia 34 (3):243-251.
    The focus of this paper is the virtual certainty that much of what we must prize in loving any human person would not have existed in a world that did not contain much of the evil that has occurred in the history of the actual world. It is argued that the appropriate response to this fact must be some form of ambivalence, but that lovers have reason to prefer an ambivalence that contextualizes regretted evils in the framework of what we (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  8. Robert Merrihew Adams (1996). Schleiermacher on Evil. Faith and Philosophy 13 (4):563-583.
    Schleiermacher’s theology of absolute dependence implies that absolutely everything, including evil, including even sin, is grounded in the divine causality. In addition to God’s general, creative causality, however, he thinks that Christian consciousness reveals a special, teleologically ordered divine causality which is at work in redemption but not in evil. He identifies good and evil, respectively, with what furthers and what obstructs the development of the religious consciousness in human beings. Mere pains and natural ills are not truly evil, in (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  9. Robert Merrihew Adams (1979). Existence, Self-Interest, and the Problem of Evil. Noûs 13 (1):53-65.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  10. Michael Almeida (2004). The New Evidential Argument Defeated. Philo 7 (1):22-35.
    In his most recent version of the evidential argument from evil, William Rowe argues that the observation of no outweighing goods for certain evils constitutes significant evidence against theism. I show that the new evidential argument cannot challenge theism unless it is also reasonable to believe that no good we know of justifies God in permitting any evil at all. Since the new evidential argument provides no reason at all to believe that God is not justified in permitting any existing (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  11. William P. Alston (1991). The Inductive Argument From Evil and the Human Cognitive Condition. Philosophical Perspectives 5:29-67.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  12. Steven S. Aspenson (1989). Reply to O'Connor. Faith and Philosophy 6 (1):95-98.
    In this reply I consider David O’Connor’s article “A Variation on the Free Will Defense” in which he tries to show that natural evil is necessary for free will by showing that it is required for the possibility of “morally creditable free choice.” I argue that O’Connor’s reply to an anticipated objection was unsuccessful in showing that humans can be moral without the property he calls “p.” that an altered understanding of what “morally creditable free choice” is would not help. (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  13. Lynne Rudder Baker (2009). The Second-Person Account of the Problem of Evil. In Kevin Timpe & Eleonore Stump (eds.), Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  14. David Basinger (1991). Process Theism Versus Free-Will Theism. Process Studies 20 (4):204-220.
  15. David Basinger (1987). Evil and a Finite God. Philosophy Research Archives 13:285-287.
    P.J. McGrath has recently challenged the standard claim that to escape the problem of evil one need only alter one’s conception of God by limiting his power or his goodness. If we assume that God is infinitely good but not omnipotent, then God can scarcely be a proper object of worship. And if we assume that if God is omnipotent but limited in goodness, he becomes a moral monster. Either way evil remains a problem for theistic belief. I argue that (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  16. David Basinger (1982). Divine Omniscience and the Best of All Possible Worlds. Journal of Value Inquiry 16 (2):143-148.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  17. David Basinger & Randall Basinger (1982). Divine Determinateness and the Free Will Defense. Philosophy Research Archives 8:531-534.
    Proponents of The Free Will Defense frequently argue that it is necessary for God to create self-directing beings who possess the capacity for producing evil because, in the words of F.R. Tennant, “moral goodness must be the result of a self-directing developmental process.” But if this is true, David Paulsen has recently argued, then the proponent of the Free Will Defense cannot claim that God has an eternally determinate nature. For if God has an eternally determinatenature and moral goodness must (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  18. Nicholas Beale (2009). Freewill, Free Process, and Love. Think 8 (23):115-124.
    Remove from this list | Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  19. James R. Beebe, Logical Problem of Evil. Internet Encyclopedia of Philosophy.
    The existence of evil and suffering in our world seems to pose a serious challenge to belief in the existence of a perfect God. If God were all-knowing, it seems that God would know about all of the horrible things that happen in our world. If God were all-powerful, God would be able to do something about all of the evil and suffering. Furthermore, if God were morally perfect, then surely God would want to do something about it. And yet (...)
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  20. Philip W. Bennett (1973). Evil, God, and the Free Will Defense. Australasian Journal of Philosophy 51 (1):39 – 50.
    The author critically examines and rejects alvin plantinga's defense of the free will theodicy, As presented in chapter six of plantinga's "god and other minds". If the author's arguments are correct, Then any attempt on the part of the rational apologist to explain evil by reference to man's free will must be considered futile. Since the arguments presented will be seen as supporting natural atheology (which, For plantinga, Is "the attempt...To show that, Given what we know, It is impossible or (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  21. Matthew A. Benton, John Hawthorne & Yoaav Isaacs (forthcoming). Evil and Evidence. Oxford Studies in Philosophy of Religion.
    The problem of evil is the most prominent argument against the existence of God. Skeptical theists contend that it is not a good argument. Their reasons for this contention vary widely, involving such notions as CORNEA, epistemic appearances, 'gratuitous' evils, 'levering' evidence, and the representativeness of goods. We aim to clarify some confusions about these notions, and also to offer a few new responses to the problem of evil.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  22. Michael Bergmann (2001). Skeptical Theism and Rowe's New Evidential Argument From Evil. Noûs 35 (2):278–296.
    Skeptical theists endorse the skeptical thesis (which is consistent with the rejection of theism) that we have no good reason for thinking the possible goods we know of are representative of the possible goods there are. In his newest formulation of the evidential arguments from evil, William Rowe tries to avoid assuming the falsity of this skeptical thesis, presumably because it seems so plausible. I argue that his new argument fails to avoid doing this. Then I defend that skeptical thesis (...)
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  23. Michael Bergmann (1999). Might-Counterfactuals, Transworld Untrustworthiness and Plantinga's Free Will Defence. Faith and Philosophy 16 (3):336-351.
    Plantinga’s Free Will Defense (FWD) employs the following proposition as a premise:◊TD. Possibly, every essence is transworld depraved.I argue that he fails to establish his intended conclusion because the denial of ◊TD is epistemically possible. I then consider an improved version of the FWD which relies on◊TU. Possibly, every essence is transworld untrustworthy.(The notion of transworld untrustworthiness is the might-counterfactual counterpart to Plantinga’s would-counterfactual notion of transworld depravity.) I argue that the denial of ◊TU is also epistemically possible and, therefore, (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  24. Alexander Bird (2009). … And Then Again, He Might Not Be. Australasian Journal of Philosophy 87 (3):517-521.
    In reply to Michael Bertrand, I clarify my view that the problem of physical evil is not an a priori problem but an a posteriori one.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  25. John Bishop & Ken Perszyk (2011). The Normatively Relativised Logical Argument From Evil. International Journal for Philosophy of Religion 70 (2):109-126.
    It is widely agreed that the ‘Logical’ Argument from Evil (LAFE) is bankrupt. We aim to rehabilitate the LAFE, in the form of what we call the Normatively Relativised Logical Argument from Evil (NRLAFE). There are many different versions of a NRLAFE. We aim to show that one version, what we call the ‘right relationship’ NRLAFE, poses a significant threat to personal-omniGod-theism—understood as requiring the belief that there is an omnipotent, omniscient, perfectly good person who has created our world—because it (...)
    Remove from this list | Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  26. Ralph Blumenau (1998). Free Will & Predestination. Philosophy Now 20:20-22.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  27. Steven E. Boër (1978). The Irrelevance of the Free Will Defence. Analysis 38 (2):110 - 112.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  28. George Botterill (1977). Falsification and the Existence of God: A Discussion of Plantinga's Free Will Defence. Philosophical Quarterly 27 (107):114-134.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  29. Kenneth Boyce (2011). Non-Moral Evil and the Free Will Defense. Faith and Philosophy 28 (4):371-384.
    Paradigmatic examples of logical arguments from evil are attempts to establish that the following claims are inconsistent with one another: (1) God is omnipotent, omniscient and wholly good. (2) There is evil in the world. Alvin Plantinga’s free will defense resists such arguments by providing a positive case that (1) and (2) are consistent. A weakness in Plantinga’s free will defense, however, is that it does not show that theism is consistent with the proposition that there are non-moral evils in (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  30. Raymond D. Bradley, The Free Will Defense Refuted and God's Existence Disproved. Internet Infidels Modern Library.
    1. The Down Under Logical Disproof of the Theist's God 1.1 Plantinga's Attempted Refutation of the Logical Disproof 1.2 Plantinga Refuted and God Disproved: A Preview 2. Plantinga's Formal Presentation of his Free Will Defense 3. First Formal Flaw: A Non Sequitur Regarding the Consistency of (3) with (1) 4. Further Flaws Regarding the Joint Conditions of Consistency and Entailment 4.1 A Non Sequitur Regarding the Entailment Condition 4.2 Telling the Full Story in Order to Satisfy the Entailment Condition 4.3 (...)
    Remove from this list |
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  31. Mark T. Brown (2008). The Problem of Free Will in Heaven. Southwest Philosophy Review 24 (1):109-116.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  32. Lara Buchak (2014). Learning Not to Be Naïve: A Comment on the Exchange Between Perrine/Wykstra and Draper. In Trent Dougherty & Justin McBrayer (eds.), Skeptical Theism: New Essays. Oxford University Press.
    Does postulating skeptical theism undermine the claim that evil strongly confirms atheism over theism? According to Perrine and Wykstra, it does undermine the claim, because evil is no more likely on atheism than on skeptical theism. According to Draper, it does not undermine the claim, because evil is much more likely on atheism than on theism in general. I show that the probability facts alone do not resolve their disagreement, which ultimately rests on which updating procedure – conditionalizing or updating (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  33. Andrei A. Buckareff (2000). Divine Freedom and Creaturely Suffering in Process Theology: A Critical Appraisal. Sophia 39 (2):56-69.
    : The suffering of creatures experienced throughout evolutionary history provides some conceptual difficulties for theists who maintain that God is an all-good loving creator who chose to employ the processes associated with evolution to bring about life on this planet. Some theists vexed by this and other problems posed by the interface between religion and science have turned to process theology which provides a picture of a God who is dependent upon creation and unable to unilaterally intervene in the affairs (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  34. James Cain (2005). Fred Berthold, Jr God, Evil, and Human Learning: A Critique and Revision of the Free Will Defense in Theodicy. (Albany NY: State University of New York Press, 2004). Pp. VIII+108. $32.00 (Hbk). ISBN 0 7914 6041 X. [REVIEW] Religious Studies 41 (4):480-483.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  35. James Cain (2004). Free Will and the Problem of Evil. Religious Studies 40 (4):437-456.
    According to the free-will defence, the exercise of free will by creatures is of such value that God is willing to allow the existence of evil which comes from the misuse of free will. A well-known objection holds that the exercise of free will is compatible with determinism and thus, if God exists, God could have predetermined exactly how the will would be exercised; God could even have predetermined that free will would be exercised sinlessly. Thus, it is held, the (...)
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  36. Richard Carrier (2007). Fatal Flaws in Michael Almeida's Alleged 'Defeat' of Rowe's New Evidential Argument From Evil. Philo 10 (1):85-90.
    In a previous issue of Philo, Michael Almeida claimed to have “defeated” William Rowe’s “New Evidential Argument from Evil” againstthe existence of a benevolent god. However, Almeida’s argument suffers from serious logical errors and even logical absurdities, leaving Rowe’s argument intact and quite unthreatened by anything Almeida argues.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  37. Monima Chadha & Nick Trakakis (2007). Karma and the Problem of Evil: A Response to Kaufman. Philosophy East and West 57 (4):533-556.
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  38. Andrew Chignell (2001). Infant Suffering Revisited. Religious Studies 37 (4):475-484.
    I respond to two sets of objections to my characterization of infant suffering and the problem that it presents to traditional theism. My main theses were that infant suffering to death is not ‘horrendous’ in the technical sense defined, but that a good God still needs to "balance off" rather than "defeat" such suffering. David Basinger, on the other hand, claims that some infant suffering should be considered horrendous, while Nathan Nobis suggests that such suffering must be defeated rather than (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
1 — 50 / 331