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  1. Wickedness Redux.Peter Brian Barry - 2011 - 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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  2. Plantinga's Free Will Defence: Critical Note.Leslie Allan - manuscript
    Some atheistic philosophers have argued that God could have created a world with free moral agents and yet absent of moral evil. Using possible world semantics, Alvin Plantinga sought to defuse this logical form of the problem of evil. In this critical note, Leslie Allan examines the adequacy of Plantinga's argument that the existence of God is logically compatible with the existence of moral evil. The veracity of Plantinga's argument turns on whether his essential use of counterfactual conditionals preserves the (...)
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  3. Self-Consciousness and Human Evil. Proposal for an Evolutionary Approach (ASSC 22, 2018).Christophe Menant - manuscript
    Theories have been formulated to address the problem of evil [“The concept of Evil”. Stanford Encyclopedia of Philosophy]. We look here at a possible origin of human evil in pre-human times by using an evolutionary scenario for self-consciousness based on identifications with conspecifics [“Proposal for an evolutionary approach to self-consciousness”. Menant 2014]. The key point is that these identifications have also taken place with suffering or endangered conspecifics, thus creating in the minds of our ancestors a huge anxiety increase, a (...)
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  4. Spinoza on Evil.Eugene Marshall - forthcoming - In The History of Evil. Volume III: The History of Evil in the Early Modern Age (1450-1700). Acumen Press.
  5. The (In)Compatibility of the Privation Theory of Evil and the Mere-Difference View of Disability.Nicholas Colgrove - 2020 - The National Catholic Bioethics Quarterly 20 (2):329-348.
    The privation theory of evil (PTE) states that evil is the absence of some good that is supposed to be present. For example, if vision is an intrinsic good, and if human beings are supposed to have vision, then PTE implies that a human being’s lacking vision is an evil, or a bad state of affairs. The mere-difference view of disability (MDD) states that disabilities like blindness are not inherently bad. Therefore, it would seem that lacking sight is not a (...)
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  6. Notes From Inside the COVID-19 Museum : A Satirical Soliloquy.Srajana Kaikini - 2020 - Barefoot Philosophers.
    "We are curious about our social behavior in a post COVID-19 future. A future where the social can’t be taken for granted; a future where we humans hope to reclaim some sense of control over the world currently ruled by a virus.".
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  7. Was ist eine böse Handlung?Zachary J. Goldberg - 2019 - Deutsche Zeitschrift für Philosophie 66 (6):764-787.
    What is the nature of evil action? My thesis is that perpetrators and victims of evil inhabit an asymmetrical relation of power; the strength of the more powerful party lies in its ability to exploit the other’s fundamental vulnerability, and the weaker party is vulnerable precisely insofar as it is directly dependent on the more powerful party for the satisfaction of its fundamental needs. The fundamental vulnerabilities that are exploited correspond to features essential to our humanity, moral personhood, and individuality. (...)
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  8. God's Nature and Attributes.Ide Lévi & Alejandro Pérez - 2019 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3 (2).
  9. Il Dio che rischia e che “cambia”: introduzione all’Open Theism.Damiano Migliorini - 2019 - Nuovo Giornale di Filosofia Della Religione 8 (2).
    In the following essay I will describe the cultural and disciplinary areas in which Open Theism has been developing and deal with the main authors, who has defended this new doctrine, and their main works. In the second section I will analyse their main theses about divine attributes, some theological questions, several objections to this new non-standard theism and their rebuttals. In the conclusion I will highlight the problems still open and evaluate the overall Open Theism’s theoretical work. At the (...)
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  10. Therapeutic Theodicy? Suffering, Struggle, and the Shift From the God’s-Eye View.Amber L. Griffioen - 2018 - Religions 9:99ff..
    From a theoretical standpoint, the problem of human suffering can be understood as one formulation of the classical problem of evil, which calls into question the compatibility of the existence of a perfect God with the extent to which human beings suffer. Philosophical responses to this problem have traditionally been posed in the form of theodicies, or justifications of the divine. In this article, I argue that the theodical approach in analytic philosophy of religion exhibits both morally and epistemically harmful (...)
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  11. Problems of Evil.Graham Oppy - 2018 - In Nick Trakakis (ed.), The Problem of Evil: Eight Views in Dialogue. Oxford, UK: pp. 68-80.
    This paper is a very broad-brush introduction to my way of thinking about problems of evil. While I note some of the places in which my views are controversial, I attempt neither justification nor defence. I say little about arguments from evil; I have had plenty to say about this elsewhere. I begin with an account of worldviews, and the proper ways to go about comparing and assessing worldviews. I argue that many theorists—both theists and naturalists—greatly over-estimate the significance of (...)
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  12. Evil in Schelling and Schopenhauer.Alistair Welchman - 2018 - In Douglas Hedley (ed.), The History of Evil in the Eighteenth and Nineteenth Centuries 1700–1900 CE. London, UK: pp. 150-166.
    Schelling and Schopenhauer both operate in the German idealist tradition initiated by Kant, although both are critical of some of its developments. Schelling's interest in evil – which is at its most intense in his 1809 Freedom essay – stems from his belief that Kant's account of morality. In the Freedom essay Schelling links these theories with the traditional Christian conception of evil as a privation, and attempts by contrast to develop a concept of "radical" or "positive" evil that grounds (...)
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  13. Das Böse als Exzess der Selbstsorge. Ein Kapitel einer Phänomenologie der Normativität.Björn Freter - 2017 - In Ana Honnacker & Eicke Brock (eds.), Das Böse erzählen. Perspektiven aus Philosophie, Film und Literatur. Berlin: Lit. pp. 41-61.
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  14. The Foundation of Evil: The Finnish Hegelian J. V. Snellman (1806–1881) as a Reader of Schelling.Lauri Kallio - 2017 - Schelling-Studien 5 (1):219-233.
    The paper discusses J.V. Snellman's (1806–81) reading of F.W.J. Schelling's (1775–1854) philosophy. The reading was presented in his book "Essay on the speculative Development of the Idea of Personality" (1841). Snellman, the most remarkable Finnish Hegelian, focused on Schelling's text "Philosophical investigations into the essence of human freedom" (1809). In Snellman's view Schelling is a forerunner to Hegel. He was not familiar with the details of Schelling's later critic towards Hegel. -/- Snellman became interested in Schelling, because the latter highlights (...)
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  15. Eternal Immolation: Could a Trinitarian Coordinating-Concept for Theistic Metaphysics Solve the Problems of Theodicy?Damiano Migliorini - 2017 - International Journalof Philosophy and Theology 5 (1).
    The author contextualizes the Problem of Evil in Open Theism system, listing its main theses, primarily the logicof- love-defense (and free-will-defense) connected to Trinitarian speculation. After evaluating the discussion in Analytic Philosophy of Religion, the focus is on the personal mystery of evil, claiming that, because of mystery and vagueness, the Problem of Evil is undecidable. Recalling other schools of thought (Pareyson: ontology of freedom; Moltmann: Dialectical theology; Kenotic theology; Original Sin hermeneutics), the author tries to grasp their common insights. (...)
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  16. The Demonic Body: Demonic Ontology and the Domicile of the Demons in Apuleius and Augustine.Seamus O'Neill - 2017 - In Philosophical Approaches to Demonology. pp. 39-58.
    Peter Lombard lamented the abandonment of Augustine’s position affirming the materiality of demons and the demonic body, since by his time (some 700 years after Augustine), under the influence of the Pseudo-Dionysius, it was generally agreed within the Christian tradition that demons (and angels) are intelligible, disembodied substances. The principles that the cosmos is spatially and materially divided and stratified and that demons share ontologically in the nature of the part that they inhabit allowed figures such as Apuleius, Porphyry, and (...)
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  17. Review of God's Goodness and God's Evil by James Kellenberger. [REVIEW]Lloyd Strickland - 2017 - Reading Religion.
  18. On the Problem of Paradise.Laura Frances Callahan - 2016 - Faith and Philosophy 33 (2):129-141.
    Matthew Benton, John Hawthorne, and Yoaav Isaacs (BHI) claim that evil must be evidence against God’s existence, because the absence of evil would be (presumably excellent) evidence for it. Their argument is obviously valid on standard Bayesian epistemology. But in addition to raising a few reasons one might doubt its premise, I here highlight the rather misleading meaning, in BHI’s argument, of evil’s being evidence against God. BHI seek to establish that if one learned simply “that there was evil,” perhaps (...)
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  19. Review of Paul Ricoeur's Evil: A Challenge to Philosophy and Theology. [REVIEW]Subhasis Chattopadhyay - 2016 - Prabuddha Bharata or Awakened India 121 (June (6)):529-30.
    This review shows how Pierre Gisel's comments on Ricoeur are redundant; how Graham Ward gets Ricoeur's understanding of evil clearly; but then it goes on to show how both Gisel and Ward do not understand/mention the influence of St. Paul and Jürgen Moltmann on Ricoeur.
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  20. Thomas Jay Oord, The Uncontrolling Love of God: An Open and Relational Account of Providence[REVIEW]Elijah Hess - 2016 - Journal of Analytic Theology 4:473-479.
  21. The Eggs Speak Up: Review of Fuller's Knowledge[REVIEW]Jeff Kochan - 2016 - Metascience 25 (1):12-18, 23.
    Contribution to a book symposium on Steve Fuller's _Knowledge: The Philosophical Quest in History_ (Routledge, 2015). The title reproduces the title of an essay by Hannah Arendt. Fuller uses the idea of theodicy to promote a creationist philosophy of science, according to which one is justified in breaking eggs in order to produce a divine omelette of technologically orchestrated human transcendence. The review nods to Arendt's essay, and a short story by Ursula LeGuin, in challenging this proposal.
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  22. The Problem of Evil in the Speculative Mysticism of Meister Eckhart.Gregory S. Moss - 2016 - In Benjamin W. McCraw Robert Arp (ed.), The Problem of Evil: New Philosophical Directions. Lexington Books.
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  23. What's Wrong with Satanic Temptation?T. Ryan Byerly - 2015 - In Benjamin McCraw & Robert Arp (eds.), Philosophical Approaches to the Devil. Routledge. pp. 159-68.
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  24. The Justification of Religious Violence.Steve Clarke - 2014 - Wiley-Blackwell.
  25. Skeptical Theism and Divine Permission - A Reply to Anderson.John Danaher - 2014 - International Journal for Philosophy of Religion 75 (2):101-118.
    Skeptical theism (ST) may undercut the key inference in the evidential argument from evil, but it does so at a cost. If ST is true, then we lose our ability to assess the all things considered (ATC) value of natural events and states of affairs. And if we lose that ability, a whole slew of undesirable consequences follow. So goes a common consequential critique of ST. In a recent article, Anderson has argued that this consequential critique is flawed. Anderson claims (...)
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  26. The Problem of Natural Inequality: A New Problem of Evil.Moti Mizrahi - 2014 - 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 adequate responses in (...)
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  27. Transcendental Idealism as the Backdrop for Kant's Theory of Religion.Stephen R. Palmquist - 2014 - In Matthew C. Altman (ed.), Palgrave Handbook on German Idealism. London: Palgrave/Macmillan. pp. 144-164.
    In this invited book chapter I argue that, although the influence of Kant's transcendental idealism on the theories he puts forward in his book, Religion within the Bounds of Bare Reason (1793/1794) may not be apparent at first sight, careful attention to their structure reveals a deep influence. Indeed, understanding Kant's arguments in this book as an application of his transcendental idealism is crucial to a proper understanding of their structure and force.
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  28. Hell and the Problem of Evil.Andrei A. Buckareff & Allen Plug - 2013 - In Justin McBrayer & Daniel Howard-Snyder (eds.), Companion to the Problem of Evil. Wiley-Blackwell. pp. 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.
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  29. Skeptical Theism and the 'Too-Much-Skepticism' Objection.Michael C. Rea - 2013 - In Justin P. McBrayer & Daniel Howard-Snyder (eds.), The Blackwell Companion to the Problem of Evil. Wiley. pp. 482-506.
    In the first section, I characterize skeptical theism more fully. This is necessary in order to address some important misconceptions and mischaracterizations that appear in the essays by Maitzen, Wilks, and O’Connor. In the second section, I describe the most important objections they raise and group them into four “families” so as to facilitate an orderly series of responses. In the four sections that follow, I respond to the objections.
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  30. Moral Critique and Defence of Theodicy.Samuel Shearn - 2013 - Religious Studies 49 (4):439-458.
    In this essay, moral anti-theodicy is characterized as opposition to the trivialization of suffering, defined as the reinterpretation of horrendous evils in a way the sufferer cannot accept. Ambitious theodicy (which claim goods emerge from specific evils) is deemed always to trivialize horrendous evils and, because there is no specific theoretical context, also harm sufferers. Moral anti-theodicy is susceptible to two main criticisms. First, it is over-demanding as a moral position. Second, anti-theodicist opposition to least ambitious theodicies, which portray God's (...)
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  31. Knowledge by Narratives: On the Methodology of Stump’s Defence.Christian J. Feldbacher - 2012 - European Journal for Philosophy of Religion 4 (3):155--165.
    Eleonore Stump claims in her book "Wandering in Darkness" that the problem of evil can be solved best by the help of narratives. This - so Stump - is due to the fact that narratives allow one to get a general view about relevant parts of the discussion of suffering. In this context she distinguishes the more detailed view of the discussion from a more general one by two different modes of cognition: the mode of gathering "knowledge that" and that (...)
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  32. Non-Moral Evil.Allan Hazlett - 2012 - Midwest Studies in Philosophy 36 (1):18-34.
    There is, I shall assume, such a thing as moral evil (more on which below). My question is whether is also such a thing as non-moral evil, and in particular whether there are such things as aesthetic evil and epistemic evil. More exactly, my question is whether there is such a thing as moral evil but not such a thing as non-moral evil, in some sense that reveals something special about the moral, as opposed to such would-be non-moral domains as (...)
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  33. La lettura del male radicale in Kant proposta da Italo Mancini.Andrea Ciceri - 2011 - Rivista di Filosofia Neo-Scolastica 4 (2011):691-706.
    The contribution examines Italo Mancini'suggestion to reread Kant's radical evil in the light of a reconsideration of the scope of reason in Kant's philosophy of religion.
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  34. The Reading of Radical Evil in Kant Proposed by Italo Mancini.Andrea Ciceri - 2011 - Rivista di Filosofia Neo-Scolastica 103 (4):691-705.
    The contribution examines Italo Mancini'suggestion to reread Kant's radical evil in the light of a reconsideration of the scope of reason in Kant's philosophy of religion.
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  35. Evil, Political Violence, and Forgiveness: Essays in Honor of Claudia Card. Edited by Andrea Veltman and Kathryn J. Norlock. Lanham, Maryland: Lexington Books, 2009.Trudy Govier - 2011 - Hypatia 26 (4):881-883.
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  36. The Justice and Goodness of Hell.John Lamont - 2011 - Faith and Philosophy 28 (2):152-173.
    The paper considers the objections to Christianity raised by David Lewis, which accuse Christians of immorality on the grounds of their worshipping a monstrous being who punishes finite evils by the infinite punishment of hell. It distinguishes between the objection that God is a monster because such punishment would be unjust, and the objection that even if damnation is just, God is a monster because he wills or allows the dreadful evil of hell by creating beings that can be justly (...)
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  37. Are Psychopathic Serial Killers Evil? Are They Blameworthy for What They Do?Manuel Vargas - 2010 - In Sarah Waller (ed.), Serial Killers and Philosophy. Blackwell.
    At least some serial killers are psychopathic serial killers. Psychopathic serial killers raise interesting questions about the nature of evil and moral responsibility. On the one hand, serial killers seem to be obviously evil, if anything is. On the other hand, psychopathy is a diagnosable disorder that, among other things, involves a diminished ability to understand and use basic moral distinctions. This feature of psychopathy suggests that psychopathic serial killers have at least diminished responsibility for what they do. In this (...)
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  38. Serial Killers and Philosophy.Sarah Waller (ed.) - 2010 - Blackwell.
  39. Challenging the Genteel Supports of Atrocities: A Response to The Atrocity Paradigm.Linda A. Bell - 2009 - Hypatia 24 (1):123 - 140.
    Inspired by Card's focus on atrocities, I reflect on attitudes and behaviors that buttress and support evil. Surely, the frequent anti-Semitic sermons in German churches helped to form and later to support the views of both Nazis and those who accepted and cooperated with them. Similarly, lynching, rape, and abuse occur within societies whose structures and laws reflect dominant, generally "genteel" racism and sexism and, in turn, help create perpetrators and at least somewhat sympathetic onlookers.
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  40. Escapism, Religious Luck, and Divine Reasons for Action.Andrei A. Buckareff & Allen Plug - 2009 - Religious Studies 45 (1):63-72.
    In our paper, ‘Escaping hell: divine motivation and the problem of hell’, we defended a theory of hell that we called ‘escapism’. We argued that given God’s just and loving character it would be most rational for God to maintain an open door policy to those who are in hell, allowing them an unlimited number of chances to be reconciled with God and enjoy communion with God. In this paper we reply to two recent objections to our original paper. The (...)
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  41. The Idea of Evil, by Peter Dews. Oxford: Blackwell, 2008. Pp. 264, Hardcover. ISBN 978-1-4051-1704-3. £60.00/€72.00. [REVIEW]Paul Formosa - 2009 - Kantian Review 14 (1):129-136.
  42. The Psychology of Evil: A Contribution From Psychoanalysis.Michael Lacewing - 2009 - 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 at a loss as (...)
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  43. Simone de Beauvoir's Ethics, the Master/Slave Dialectic, and Eichmann as a Sub-Man.Anne Morgan - 2009 - Hypatia 24 (2):39 - 53.
    Simone de Beauvoir incorporates a significantly altered form of the Hegelian master/slave dialectic into "The Ethics of Ambiguity." Her ethical theory explains and denounces extreme wrongdoing, such as the mass murder of millions of Jews at the hands of the Nazis. This essay demonstrates that, in the Beauvoirean dialectic, the Nazi value system (and Hitler) was the master, Adolf Eichmann was a slave, and Jews were denied human status. The analysis counters Robin May Schott's claims that "Beauvoir portrays the attitudes (...)
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  44. ``Hell&Quot.Jonathan L. Kvanvig - 2008 - In Jerry L. Walls (ed.), The Oxford Handbook of Eschatology. Oxford: Oxford University Press. pp. 413-427.
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  45. Grace and the New Man: Conscious Humiliation and the Revolution of Disposition in Kant’s Religion.Joshua Schulz - 2007 - American Catholic Philosophical Quarterly 81 (3):439-446.
    Kant’s discussion of radical evil and moral regeneration in Religion Within the Bounds of Reason Alone raises numerous moral and metaphysical problems.If the ground of one’s disposition does not lie in time, as Kant argues, how can it be reformed, as the moral law commands? If divine aid is necessary for thisimpossible reformation, how does this not destroy a person’s moral personality by bypassing her freedom? This paper argues that these problems can be resolved by showing how Kant can conceive (...)
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  46. The Undead and Philosophy.Richard Greene & K. Silem Mohammed (eds.) - 2006 - Open Court.
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  47. Dead Serious: Evil and the Ontology of the Undead.Manuel Vargas - 2006 - In Richard Greene & K. Silem Mohammed (eds.), The Undead and Philosophy. Open Court.
    I don’t know whether undead beings exist. I also think it is an open question whether anyone is evil in, say, the way bad guys are depicted in supernatural horror films and serial killer movies. I do think it’s nevertheless puzzling that the undead are frequently portrayed as evil in that way. I’m inclined to think that if we were to stumble across any undead they would be less likely to be evil than any random live person we stumble across. (...)
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  48. Escaping Hell: Divine Motivation and the Problem of Hell.Andrei A. Buckareff & Allen Plug - 2005 - Religious Studies 41 (1):39-54.
    We argue that it is most rational for God, given God's character and policies, to adopt an open-door policy towards those in hell – making it possible for those in hell to escape. We argue that such a policy towards the residents of hell should issue from God's character and motivational states. In particular, God's parental love ought to motivate God to extend the provision for reconciliation with Him for an infinite amount of time.
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  49. Toleration Vs. Doctrinal Evil in Our Time.Jovan Babić - 2004 - The 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 (...)
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  50. Claudia Card's Atrocity Paradigm.María Pía Lara - 2004 - Hypatia 19 (4):184-191.
    This paper deals with Claudia Card's important contributions to a theory of evil that steps out from traditional models of thinking about this problem . Instead, our author seeks to explore important elements from other theorists in order to build up her ideas of what she calls the "atrocity paradigm." This critical essay focuses mainly in the spaces where Card's conclusions need to rethink the limits and constraints of her theory.
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