Search results for 'Evil' (try it on Scholar)

1000+ found
Order:
  1. Jason Marsh (2015). Procreative Ethics and the Problem of Evil. In Sarah Hannan, Samantha Brennan & Vernon Richard (eds.), Permissible Progeny? The Morality of Procreation and Parenting. Oxford University Press 65-86.
    Many people think that the amount of evil and suffering we observe provides important and perhaps decisive evidence against the claim that a loving God created our world. Yet almost nobody worries about the ethics of human procreation. Can these attitudes be consistently maintained? This chapter argues that the most obvious attempts to justify a positive answer fail. The upshot is not that procreation is impermissible, but rather that we should either revise our beliefs about the severity of global (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  2. Andrei A. Buckareff & Allen Plug (2013). Hell and the Problem of Evil. In Justin McBrayer & Daniel Howard-Snyder (eds.), Companion to the Problem of Evil. Wiley-Blackwell 128-143.
    The case is discussed for the doctrine of hell as posing a unique problem of evil for adherents to the Abrahamic religions who endorse traditional theism. The problem is particularly acute for those who accept retributivist formulations of the doctrine of hell according to which hell is everlasting punishment for failing to satisfy some requirement. Alternatives to retributivism are discussed, including the unique difficulties that each one faces.
    Direct download  
     
    Export citation  
     
    My bibliography  
  3. Daniel Howard-Snyder (2013). The Logical Problem of Evil: Mackie and Plantinga. In Justin McBrayer & Daniel Howard-Snyder (eds.), The Blackwell Companion to the Problem of Evil. Wiley-Blackwell 19-33.
    J.L. Mackie’s version of the logical problem of evil is a failure, as even he came to recognize. Contrary to current mythology, however, its failure was not established by Alvin Plantinga’s Free Will Defense. That’s because a defense is successful only if it is not reasonable to refrain from believing any of the claims that constitute it, but it is reasonable to refrain from believing the central claim of Plantinga’s Free Will Defense, namely the claim that, possibly, every essence (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  4. Moti Mizrahi (2014). The Problem of Natural Inequality: A New Problem of Evil. Philosophia 42 (1):127-136.
    In this paper, I argue that there is a kind of evil, namely, the unequal distribution of natural endowments, or natural inequality, which presents theists with a new evidential problem of evil. The problem of natural inequality is a new evidential problem of evil not only because, to the best of my knowledge, it has not yet been discussed in the literature, but also because available theodicies, such the free will defense and the soul-making defense, are not (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  5. Michael Lacewing (2009). The Psychology of Evil: A Contribution From Psychoanalysis. In Pedro Alexis Tabensky (ed.), The Positive Function of Evil. Palgrave Macmillan
    It has often been noted that evil – by which I mean evil in human motivation and action – is difficult to understand. We find it hard to make sense of what ‘drives’ a person to commit evil. This is not because we cannot recognise or identify with some aspect of the psychology of evil; we all experience feelings of envy, spite, cruelty, and hatred. But somehow this shared experience can seem insufficient, and we are left (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  6.  29
    Graham Oppy (2013). Rowe's Evidential Arguments From Evil. In Justin McBrayer & Daniel Howard-Snyder (eds.), A Companion to the Problem of Evil. Wiley-Blackwell 49-66.
    This chapter discusses the two most prominent recent evidential arguments from evil, due, respectively, to William Rowe and Paul Draper. I argue that neither of these evidential arguments from evil is successful, i.e. such that it ought to persuade anyone who believes in God to give up that belief. In my view, theists can rationally maintain that each of these evidential arguments from evil contains at least one false premise.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  7. Paul Formosa (2010). Thinking, Conscience and Acting in the Face of Mass Evil. In Andrew Schaap, Danielle Celermajer & Vrasidas Karalis (eds.), Power, Judgement and Political Evil: In Conversation with Hannah Arendt. Ashgate
    If there is one lesson that Hannah Arendt drew from her encounter with Adolf Eichmann in Jerusalem it was that the moral and political dangers of thoughtlessness had been grossly underestimated. But while thoughtlessness clearly “has its perils”, (LMT 177) as the example of Eichmann illustrates, thoughtfulness has its own problems, as the example of Heidegger illustrates. In the course of her 1964 interview with Günter Gaus, Arendt recalls her distaste for “intellectual business” that arose from witnessing the widespread and (...)
    Translate
     
     
    Export citation  
     
    My bibliography  
  8. Matthew A. Benton, John Hawthorne & Yoaav Isaacs (2016). Evil and Evidence. Oxford Studies in Philosophy of Religion 7:1-31.
    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 dispel some confusions about these notions, in particular by clarifying their roles within a probabilistic epistemology. In addition, we develop new responses to the problem of evil from both (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  9.  31
    John Pittard (2016). Evil and God's Toxin Puzzle. Noûs 50 (2).
    I show that Kavka's toxin puzzle raises a problem for the “Responsibility Theodicy,” which holds that the reason God typically does not intervene to stop the evil effects of our actions is that such intervention would undermine the possibility of our being significantly responsible for overcoming and averting evil. This prominent theodicy seems to require that God be able to do what the agent in Kavka's toxin story cannot do: stick by a plan to do some action at (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  10. Daniel Howard-Snyder (1999). God, Evil, and Suffering. In Michael Murray (ed.), Reason for the Hope Within. Eerdmans 217--237.
    This essay is aimed at a theistic audience, mainly those who are new to thinking hard about the problem of evil.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  11.  77
    Alfred Archer (2016). Evil and Moral Detachment: Further Reflections on The Mirror Thesis. International Journal of Philosophical Studies 24 (2):201-218.
    A commonly accepted claim by philosophers investigating the nature of evil is that the evil person is, in some way, the mirror image of the moral saint. In this paper I will defend a new version of this thesis. I will argue that both the moral saint and the morally evil person are characterized by a lack of conflict between moral and non-moral concerns. However, while the saint achieves this unity through a reconciliation of the two, the (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  12.  76
    Richard Oxenberg, Evil and the Immaturity of Freedom: An Existential-Ontological Inquiry Into the Heart of Darkness.
    Whence comes the evil will? My paper examines Kant’s notion of radical evil and Kierkegaard’s analysis of sin in order to uncover the existential-ontological dynamic of the evil will. Ultimately, I argue, the evil will arises in response to the anxiety inherent in freedom itself. I conclude with an examination of Kierkegaard’s ‘formula of faith’ as a solution to the dilemma of freedom, and consider the role faith may play in freedom’s moral maturation.
    Direct download  
     
    Export citation  
     
    My bibliography  
  13. Adam Morton (2004). Inequity/Iniquity: Card on Balancing Injustice and Evil. Hypatia 19 (4):199-203.
    Card argues that we should not give injustice priority over evil. I agree. But I think Card sets us up for some difficult balancings, for example of small evils against middle sized injustices. I suggest some ways of staying off the tightrope.
    Direct download (11 more)  
     
    Export citation  
     
    My bibliography  
  14.  75
    Claudia Card (2002). The Atrocity Paradigm: A Theory of Evil. Oxford University Press.
    What distinguishes evils from ordinary wrongs? Is hatred a necessarily evil? Are some evils unforgivable? Are there evils we should tolerate? What can make evils hard to recognize? Are evils inevitable? How can we best respond to and live with evils? Claudia Card offers a secular theory of evil that responds to these questions and more. Evils, according to her theory, have two fundamental components. One component is reasonably foreseeable intolerable harm -- harm that makes a life indecent (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   47 citations  
  15. Maria Rosa Antognazza (2014). Leibniz’s Metaphysical Evil Revisited. In Samuel Newlands Larry Jorgensen (ed.), New Essays on Leibniz’s Theodicy. Oxford University Press 112-134.
    The category of metaphysical evil introduced by Leibniz appears to cast a sinister shadow over the goodness of creation. It seems to imply that creatures, simply in virtue of not being gods, are to some degree intrinsically and inescapably evil. After briefly unpacking this difficulty and outlining a recent attempt to deal with it, this paper returns to the texts to propose a novel and multilayered understanding of Leibniz’s category of metaphysical evil by reading it against the (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  16. B. J. C. Madison (2014). Epistemological Disjunctivism and the New Evil Demon. Acta Analytica 29 (1):61-70.
    In common with traditional forms of epistemic internalism, epistemological disjunctivism attempts to incorporate an awareness condition on justification. Unlike traditional forms of internalism, however, epistemological disjunctivism rejects the so-called New Evil Genius thesis. In so far as epistemological disjunctivism rejects the New Evil Genius thesis, it is revisionary. -/- After explaining what epistemological disjunctivism is, and how it relates to traditional forms of epistemic internalism / externalism, I shall argue that the epistemological disjunctivist’s account of the intuitions underlying (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   5 citations  
  17.  13
    Daniel Lim (forthcoming). Doing, Allowing, and the Problem of Evil. International Journal for Philosophy of Religion:1-17.
    Many assume that the best, and perhaps only, way to address the so-called Problem of Evil is to claim that God does not do evil, but that God merely allows evil. This assumption depends on two claims: the doing-allowing distinction exists and the doing-allowing distinction is morally significant. In this paper I try to undermine both of these claims. Against I argue that some of the most influential analyses of the doing-allowing distinction face grave difficulties and that (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  18.  70
    Thomas Li-Ping Tang & Randy K. Chiu (2003). Income, Money Ethic, Pay Satisfaction, Commitment, and Unethical Behavior: Is the Love of Money the Root of Evil for Hong Kong Employees? [REVIEW] Journal of Business Ethics 46 (1):13 - 30.
    This study examines a model involving income, the love of money, pay satisfaction, organizational commitment, job changes, and unethical behavior among 211 full-time employees in Hong Kong, China. Direct paths suggested that the love of money was related to unethical behavior, but income (money) was not. Indirect paths showed that income was negatively related to the love of money that, in turn, was negatively related to pay satisfaction that, in turn, was negatively associated with unethical behavior. Pay satisfaction was positively (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   48 citations  
  19. Thérèse Murphy & Noel Whitty (2006). The Question of Evil and Feminist Legal Scholarship. Feminist Legal Studies 14 (1):1-26.
    In this article, we argue that feminist legal scholars should engage directly and explicitly with the question of evil. Part I summarises key facts surrounding the prosecution and life-long imprisonment of Myra Hindley, one of a tiny number of women involved in multiple killings of children in recent British history. Part II reviews a range of commentaries on Hindley, noting in particular the repeated use of two narratives: the first of these insists that Hindley is an icon of female (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  20. Scott Sehon (2010). The Problem of Evil: Skeptical Theism Leads to Moral Paralysis. [REVIEW] International Journal for Philosophy of Religion 67 (2):67 - 80.
    Natural disasters would seem to constitute evidence against the existence of God, for, on the face of things, it is mysterious why a completely good and all-powerful God would allow the sort of suffering we see from earthquakes, diseases, and the like. The skeptical theist replies that we should not expect to be able to understand God's ways, and thus we should not regard it as surprising or mysterious that God would allow natural evil. I argue that skeptical theism (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   5 citations  
  21. Peter Brian Barry, Evil Actions, Evildoers, and Evil People.
    Typically, philosophers interested in evil have typically been concerned with reconciling (or not) the apparent existence of gratuitous suffering with the existence of an omnipotent and omniscient and supremely loving and caring Deity. Undeniably, ‘evil’ functions as a mass noun: note the intelligibility of asking “Why is there so much evil in the world?” But ‘evil’ sometimes functions as an adjective and is used variously to describe persons, actions, desires, motives, and intentions; Joel Feinberg even speaks (...)
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  22. Mark Timmons (1994). Evil and Imputation in Kant's Ethics. In B. Sharon Byrd, Joachim Hruschka & Jan C. Joerdan (eds.), Jahrbuch für Recht Und Ethik. Duncker & Humblot
    An examination of Kant's doctrine of radical evil as set forth in Book I of Religion.
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  23.  92
    Daniel Howard-Snyder (2015). How Not to Render an Explanatory Version of the Evidential Argument From Evil Immune to Skeptical Theism. International Journal for Philosophy of Religion (3):1-8.
    Among the things that students of the problem of evil think about is whether explanatory versions of the evidential argument from evil are better than others, better than William Rowe’s famous versions of the evidential argument, for example. Some of these students claim that the former are better than the latter in no small part because the former, unlike the latter, avoid the sorts of worries raised by so-called “skeptical theists”. Indeed, Trent Dougherty claims to have constructed an (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  24.  20
    Raimond Gaita (1991). Good and Evil: An Absolute Conception. St. Martin's Press.
    Raimond Gaita's Good and Evil is one of the most important, original and provocative books on the nature of morality to have been published in recent years. It is essential reading for anyone interested in what it means to talk about good and evil. Gaita argues that questions about morality are inseparable from the preciousness of each human being, an issue we can only address if we place the idea of remorse at the centre of moral life. Drawing (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   34 citations  
  25. Jovan Babić (2004). Toleration Vs. Doctrinal Evil in Our Time. Journal of Ethics 8 (3):225-250.
    Our time is characterized by what seems like an unprecedented process of intense global homogenization. This reality provides the context for exploring the nature and value of toleration. Hence, this essay is meant primarily as a contribution to international ethics rather than political philosophy. It is argued that because of the non-eliminability of differences in the world we should not even hope that there can be only one global religion or ideology. Further exploration exposes conceptual affinity between the concepts of (...)
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography  
  26. Jason Megill (2011). Evil and the Many Universes Response. International Journal for Philosophy of Religion 70 (2):127-138.
    I formulate and defend a version of the many universes (or multiverse) reply to the atheistic argument from evil. Specifically, I argue that (i) if we know that any argument from evil (be it a logical or evidential argument) is sound, then we know that God would be (or at least probably would be) unjustified in actualizing our universe. I then argue that (ii) there might be a multiverse and (iii) if so, then we do not know that (...)
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography   4 citations  
  27. Brian Ball & Michael Blome-Tillmann (2013). Indexical Reliabilism and the New Evil Demon. Erkenntnis 78 (6):1317-1336.
    Stewart Cohen’s New Evil Demon argument raises familiar and widely discussed concerns for reliabilist accounts of epistemic justification. A now standard response to this argument, initiated by Alvin Goldman and Ernest Sosa, involves distinguishing different notions of justification. Juan Comesaña has recently and prominently claimed that his Indexical Reliabilism (IR) offers a novel solution in this tradition. We argue, however, that Comesaña’s proposal suffers serious difficulties from the perspective of the philosophy of language. More specifically, we show that the (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  28. Andrew Gleeson (2012). A a Frightening Love: Recasting the Problem of Evil. Palgrave Macmillan.
    The greater good -- The intellectual and the existential -- The problem of evil and the problem of the slightest toothache -- The God of love -- Is God an agent? -- The real God.
     
    Export citation  
     
    My bibliography   5 citations  
  29. Peter Van Inwagen (2006). The Problem of Evil: The Gifford Lectures Delivered in the University of St. Oxford University Press.
    The vast amount of suffering in the world is often held as a particularly powerful reason to deny that God exists. Now, one of the world's most distinguished philosophers of religion presents his own position on the problem of evil. Highly accessible and sensitively argued, Peter van Inwagen's book argues that such reasoning does not hold: his conclusion is not that God exists, but that suffering cannot be shown to prove that He does not.
     
    Export citation  
     
    My bibliography   12 citations  
  30. Daniel Howard-Snyder & John Hawthorne (1993). God, Schmod and Gratuitous Evil. Philosophy and Phenomenological Research 53 (4):861-874.
    It is common these days for theists to argue that we aren’t justified in believing atheism on the basis of evil. They claim that neither facts about particular horrors nor more holistic considerations pertaining to the magnitude, kinds and distribution of evil can ground atheism since we can't tell whether any evil is gratuitous.1 In this paper we explore a novel strategy for shedding light on these issues: we compare the atheist who claims that there is no (...)
    Direct download (9 more)  
     
    Export citation  
     
    My bibliography  
  31.  84
    Andrew Moon (2012). Three Forms of Internalism and the New Evil Demon Problem. Episteme 9 (4):345-360.
    The new evil demon problem is often considered to be a serious obstacle for externalist theories of epistemic justification. In this paper, I aim to show that the new evil demon problem () also afflicts the two most prominent forms of internalism: moderate internalism and historical internalism. Since virtually all internalists accept at least one of these two forms, it follows that virtually all internalists face the NEDP. My secondary thesis is that many epistemologists face a dilemma. The (...)
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography   4 citations  
  32.  32
    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.
    Direct download  
     
    Export citation  
     
    My bibliography   13 citations  
  33. Peter Brian Barry (2010). Extremity of Vice and the Character of Evil. Journal of Philosophical Research 35:25-42.
    It is plausible that being an evil person is a matter of having a particularly morally depraved character. I argue that suffering from extreme moral vices—and not consistently lacking moral vices, for example—suffices for being evil. Alternatively, I defend an extremity account concerning evil personhood against consistency accounts of evil personhood. After clarifying what it is for vices to be extreme, I note that the extremity thesis I defend allows that a person could suffer from both (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  34. 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. (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  35.  87
    Richard J. Bernstein (2002). Radical Evil: A Philosophical Interrogation. Polity Press.
    " Bernstein's primary concern throughout this challenging book is to enrich and deepen our understanding of evil in the contemporary world, and to emphasize the ...
    Direct download  
     
    Export citation  
     
    My bibliography   14 citations  
  36.  76
    Adam Morton (2004). On Evil. Routledge.
    I try to differentiate evil from ordinary wrong-doing without succumbing to a demonic account of evilthat makes the motivation for awful actions different in kind to that for less awful ones. I argue that much - not all - evil is perpetrated by people disturbingly like the rest of us. I discuss the possibility that evil is a dangerous and self-perpetuating concept, licencing us to label people in ways that encourage atrocity. I allow that there is a (...)
    Direct download  
     
    Export citation  
     
    My bibliography   12 citations  
  37.  99
    Ross Inman (2013). Gratuitous Evil Unmotivated: A Reply to MacGregor. Philosophia Christi 15 (2):435-445.
    In his article “The Existence and Irrelevance of Gratuitous Evil,” Kirk R. MacGregor has argued that the Christian theist need not demur at the existence of gratuitous evil. In fact, we are told that Christian theists have ample philosophical, theological, and biblical evidence in favor of the existence of gratuitous evil. In this brief note I examine both the general structure of his argument as well as several of his more central arguments in favor of gratuitous (...) and the compatibility of such evil with Christian theism. (shrink)
    Direct download  
     
    Export citation  
     
    My bibliography  
  38. Nick Trakakis (2008). Theodicy: The Solution to the Problem of Evil, or Part of the Problem? Sophia 47 (2):161-191.
    Theodicy, the enterprise of searching for greater goods that might plausibly justify God’s permission of evil, is often criticized on the grounds that the project has systematically failed to unearth any such goods. But theodicists also face a deeper challenge, one that places under question the very attempt to look for any morally sufficient reasons God might have for creating a world littered with evil. This ‘anti-theodical’ view argues that theists (and non-theists) ought to reject, primarily for moral (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   5 citations  
  39. 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 (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   4 citations  
  40.  65
    Trent Dougherty & Scott Cleveland, The Problem of Evil.
    This is a reference guide to contemporary work on the problem of evil with Oxford Bibliographies Online.
    Direct download  
     
    Export citation  
     
    My bibliography  
  41.  18
    Hallie Liberto & Fred Harrington (forthcoming). Evil, Wrongdoing, and Concept Distinctness. Philosophical Studies:1-12.
    Philosophers theorizing about ‘evil’ usually distinguish evil actions from acts of ordinary wrongdoing. They either attempt to isolate some quality or set of qualities shared by all evil actions that is not found in other wrongful actions, or they concede that their account of evil is only distinguished by capturing the very worst acts on the scale of moral wrongness. The idea that evil is qualitatively distinct from wrongdoing has recently been under contention. We explore (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  42.  25
    Luciano Floridi & J. W. Sanders (2001). Artificial Evil and the Foundation of Computer Ethics. Ethics and Information Technology 3 (1):55-66.
    Moral reasoning traditionally distinguishes two types of evil:moral (ME) and natural (NE). The standard view is that ME is theproduct of human agency and so includes phenomena such as war,torture and psychological cruelty; that NE is the product ofnonhuman agency, and so includes natural disasters such asearthquakes, floods, disease and famine; and finally, that morecomplex cases are appropriately analysed as a combination of MEand NE. Recently, as a result of developments in autonomousagents in cyberspace, a new class of interesting (...)
    Direct download (12 more)  
     
    Export citation  
     
    My bibliography   20 citations  
  43.  26
    Gabriel Citron (2015). Dreams, Nightmares, and a Defense Against Arguments From Evil. Faith and Philosophy 32 (3):247-270.
    This paper appeals to the phenomenon of dreaming to provide a novel defense against arguments from evil. The thrust of the argument is as follows: when we wake up after a nightmare we are often filled entirely with relief, and do not consider ourselves to have actually suffered very much at all; and since it is epistemically possible that this whole life is simply a dream, it follows that it is epistemically possible that in reality there is very little (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  44.  4
    Hallie Liberto & Fred Harrington (2016). Evil, Wrongdoing, and Concept Distinctness. Philosophical Studies 173 (6):1591-1602.
    Philosophers theorizing about ‘evil’ usually distinguish evil actions from acts of ordinary wrongdoing. They either attempt to isolate some quality or set of qualities shared by all evil actions that is not found in other wrongful actions, or they concede that their account of evil is only distinguished by capturing the very worst acts on the scale of moral wrongness. The idea that evil is qualitatively distinct from wrongdoing has recently been under contention. We explore (...)
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  45.  38
    Robert Bass, Modal Evil and Divine Necessity.
    God is often conceived as a necessary being, but if gratuitous evil is even possible, then God cannot be necessary. Two arguments are developed that the possibility of gratuitous evil is more probable than divine necessity. Thus, probably, it is impossible for God to be a necessary being. The main argument is then followed with some reflection on what this conclusion means for philosophical theism.
    Direct download  
     
    Export citation  
     
    My bibliography  
  46.  48
    Brian Davies (2011). Thomas Aquinas on God and Evil. Oxford University Press.
    The problem of evil -- Aquinas, philosophy, and theology -- What there is -- Goodness and badness -- God the creator -- God's perfection and goodness -- The creator and evil -- Providence and grace -- The trinity and Christ -- Aquinas on god and evil.
    Direct download  
     
    Export citation  
     
    My bibliography   4 citations  
  47.  22
    Daniel Howard-Snyder (ed.) (1996). The Evidential Argument From Evil. Indiana University Press.
    Is evil evidence against the existence of God? Even if God and evil are compatible, it remains hotly contested whether evil renders belief in God unreasonable. The Evidential Argument from Evil presents five classic statements on this issue by eminent philosophers and theologians and places them in dialogue with eleven original essays reflecting new thinking by these and other scholars. The volume focuses on two versions of the argument. The first affirms that there is no reason (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   15 citations  
  48.  67
    John Martin Fischer & Neal A. Tognazzini (2007). Exploring Evil and Philosophical Failure: A Critical Notice of Peter van Inwagen's *The Problem of Evil. Faith and Philosophy 24 (4):458-474.
    In his recent book on the problem of evil, Peter van Inwagen argues that both the global and local arguments from evil are failures. In this paper, we engagevan Inwagen’s book at two main points. First, we consider his understanding of what it takes for a philosophical argument to succeed. We argue that while his criterion for success is interesting and helpful, there is good reason to think it is too stringent. Second, we consider his responses to the (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   6 citations  
  49.  15
    Michael C. Rea (2008). Wright on Theodicy: Reflections on Evil and the Justice of God. Philosophia Christi 10 (2):461-472.
    In "Evil and the Justice of God", N.T. Wright presses the point that attempting to solve the philosophical problem of evil is an immature response to the existence of evil--a response that belittles the real problem of evil, which is just the fact that evil is bad and needs to be dealt with. As you might expect, I am not inclined to endorse this sort of sweeping indictment of the entire field of research on the (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  50. 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 (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   2 citations  
1 — 50 / 1000