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  1. Joe Barnhardt (1997). Bowne, Dostoevsky and Brightman: Three Personalists Who Confronted the Problem of Evil. The Personalist Forum 13 (2):223-232.
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  2. Peter Brian Barry (2011). Wickedness Redux. Philo 14 (2):137-160.
    Some philosophers have argued that the concepts of evil and wickedness cannot be well grasped by those inclined to a naturalist bent, perhaps because evil is so intimately tied to religious discourse or because it is ultimately not possible to understand evil, period. By contrast, I argue that evil—or, at least, what it is to be an evil person—can be understood by naturalist philosophers, and I articulate an independently plausible account of evil character.
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  3. 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 (...)
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  4. Subhasis Chattopadhyay (2016). Review of The Complete Works of W. H. Auden: Prose: Volume V, 1963–1968. [REVIEW] Prabuddha Bharata or Awakened India 121 (7):578.
    This review of Auden's prose establishes him as a writer concerned with theodicy or the Problem of Evil.
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  5. Subhasis Chattopadhyay (2016). Review of Evil In Modern Thought: An Alternative History of Philosophy. [REVIEW] Prabuddha Bharata or Awakened India 121 (1):287-89.
    This review speaks highly of Susan Neiman but laments her lack of fuller treatment of Martin Heidegger.
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  6. Subhasis Chattopadhyay (2016). Review of Nome's One Self. [REVIEW] Prabuddha Bharata or Awakened India 121 (4):433-434.
    This is a review of one of the recent books of Master Nome's. This review highlights how Advaita Vedanta negotiates the Problem of Evil.
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  7. Subhasis Chattopadhyay (2016). Review of Terry Eagleton's On Evil. [REVIEW] Prabuddha Bharata or Awakened India 121 (March (3)):383-385.
    Terry Eagleton has been reviewed in the light of theism; especially Christianity which he had earlier disowned.
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  8. Subhasis Chattopadhyay (2015). The Esse of Mitlon's Satan. Literary Voyage.
    This is an etymological, Biblical and philosophical scrutiny of Milton's Satan. While Satan is a metaphor in Paradise Lost, he is very much real within Christian Studies. This essay revisits the reality of Satan.
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  9. Subhasis Chattopadhyay (2013). The Discussion of Evil in Christianity. Prabuddha Bharata or Awakened India 118 (9):540-542.
    This is a study in theodicy (the Christian Problem of Evil).
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  10. Subhasis Chattopadhyay (2013). Prolegomenon to the Study of Evil. Prabuddha Bharata or Awakened India 118 (4):278-281.
    This is a discussion on the Problem of Evil.
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  11. Philippe Gagnon (2012). The Problem of Trans-Humanism in the Light of Philosophy and Theology. In James B. Stump & Alan G. Padgett (eds.), The Blackwell Companion to Science and Christianity, pp. 393-405. Blackwell 393-405.
    Transhumanism is a means of advocating a re-engineering of conditions that surround human existence at both ends. The problem set before us in this chapter is to inquire into what determined its appearance, in particular in the humanism it seeks to overcome. We look at the spirit of overcoming itself, and the impatience with the Self, in order to try to understand why it seeks a saving power in technology. We then consider how the evolutionary account of the production of (...)
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  12. Ada S. Jaarsma (2010). Habermas' Kierkegaard and the Nature of the Secular. Constellations 17 (2):271-292.
    This article reconstructs Habermas’ normative program for the successful and mutually beneficial co-existence of the religious and the non-religious, looking especially at his reliance upon a particular translation of Kierkegaard. Kierkegaard himself wrote as a self-described Christian, or at least as someone invested in the possibilities of Christian existence, and so it is instructive to examine how Habermas, an admittedly non-religious thinker, renders Kierkegaard’s project. As I argue below, the specific ways in which Habermas employs Kierkegaard’s thought demonstrates what Habermas (...)
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  13. Ada S. Jaarsma (2003). Irigaray's to Be Two: The Problem of Evil and the Plasticity of Incarnation. Hypatia 18 (1):44 - 62.
    Increasingly, feminist theorists, such as Alison Martin and Ellen T. Armour, are attending to the numerous religious allusions within texts by Luce Irigaray. Engaging with this scholarship, this paper focuses on the problematic of evil that is elaborated within Irigarayan texts. Mobilizing the work of Catherine Malabou, the paper argues that Malabou's methodology of reading, which she identifies as "plastic," illuminates the logic at work within Irigaray's deployment of sacred stories.
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  14. John Kekes (2005). The Roots of Evil. Cornell University Press.
    Uses case studies of evil, the most serious of our moral Problems, to explain why people act with cruelty, greed, prejudice and fanatacism.
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  15. John McAteer (2015). Silencing Theodicy with Enthusiasm: Aesthetic Experience as a Response to the Problem of Evil in Shaftesbury, Annie Dillard, and the Book of Job. Heythrop Journal 57 (4).
    The problem of evil is not only a logical problem about God's goodness but also an existential problem about the sense of God's presence, which the Biblical book of Job conceives as a problem of aesthetic experience. Thus, just as theism can be grounded in religious experience, atheism can be grounded in experience of evil. This phenomenon is illustrated by two contrasting literary descriptions of aesthetic experience by Jean-Paul Sartre and Annie Dillard. I illuminate both of these literary texts with (...)
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  16. David McPherson (2016). Nietzsche, Cosmodicy, and the Saintly Ideal. Philosophy 91 (1):39-67.
    In this essay I examine Nietzsche’s shifting understanding of the saintly ideal with an aim to bringing out its philosophical importance, particularly with respect to what I call the problem of ‘cosmodicy’, i.e., the problem of justifying life in the world as worthwhile in light of the prevalent reality of suffering. In his early account Nietzsche understood the saint as embodying the supreme achievement of a self-transcending ‘feeling of oneness and identity with all living things’, while in his later account (...)
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  17. Robin May Schott (2003). Introduction: Special Issue on "Feminist Philosophy and the Problem of Evil". Hypatia 18 (1):1-9.
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  18. Robin May Schott (2003). Introduction to Feminist Philosophy and the Problem of Evil, Part II. Hypatia 18 (2):152-154.
  19. Paul Tidman (1993). The Epistemology of Evil Possibilities. Faith and Philosophy 10 (2):181-197.
    In this paper I defend the Anselmian conception of God as a necessary being who is necessarily omnipotent, omniscient, and perfectly good against arguments that attempt to show that we have good reason to think there are evil possible worlds in which either God does not exist or in which He lacks at least one of these attributes. I argue that the critics of Anselmianism have failed to provide any compelling reason to think such worlds are possible. The best the (...)
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