Results for 'moral evil'

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  1.  71
    The Good, the Bad, and the Badass: On the Descriptive Adequacy of Kant's Conception of Moral Evil.Mark Timmons - 2017 - In Significance and System: Essays on Kant's Ethics. New York, USA: pp. 293-330.
    This chapter argues for an interpretation of Kant's psychology of moral evil that accommodates the so-called excluded middle cases and allows for variations in the magnitude of evil. The strategy involves distinguishing Kant's transcendental psychology from his empirical psychology and arguing that Kant's character rigorism is restricted to the transcendental level. The chapter also explains how Kant's theory of moral evil accommodates 'the badass'; someone who does evil for evil's sake.
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  2.  97
    Moral Evil and Leibniz's Form/Matter Defense of Divine Omnipotence.Jill Graper Hernandez - 2010 - Sophia 49 (1):1-13.
    The purpose of this paper is to demonstrate that Leibniz’s form/matter defense of omnipotence is paradoxical, but not irretrievably so. Leibniz maintains that God necessarily must concur only in the possibility for evil’s existence in the world (the form of evil), but there are individual instances of moral evil that are not necessary (the matter of evil) with which God need not concur. For Leibniz, that there is moral evil in the world is (...)
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  3.  94
    Moral Evil: The Comparative Response.C. Stephen Layman - 2003 - International Journal for Philosophy of Religion 54 (1):1-23.
    Theists may argue that, although theism does not explain the presence of all evils well, it provides an explanation that is as good as (or better than) the explanation provided by some (or all) of theism’s metaphysical rivals. Let us call this approach “The Comparative Response” since it involves comparing theistic explanations of evil with explanations provided by theism’s metaphysical rivals. The Comparative Response has received little attention in recent discussions of the problem of evil, and I propose (...)
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  4.  34
    On the Alleged Connection Between Moral Evil and Human Freedom: A Response to Trakakis' Third Critique.Joel Thomas Tierno - 2008 - Sophia 47 (2):223-230.
    In this essay, I respond to Nick Trakakis’ “A Third (Meta-)Critique.” This critique is directed against my argument concerning the inadequacy of the traditional theistic argument from free will. I contend that the argument from free will does not adequately explain the distribution of moral evil in the world. I maintain that the third critique, like Trakakis’ earlier critiques, is unconvincing. I remain convinced that my original argument regarding the inadequacy of the traditional argument from free will is (...)
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  5. Arguments From Moral Evil.Graham Oppy - 2004 - International Journal for Philosophy of Religion 56 (2/3):59 - 87.
    In this paper, I argue that -- contrary to widely received opinion -- logical arguments from evil are well and truly alive and kicking.
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  6. The Problem of Evil: Skeptical Theism Leads to Moral Paralysis.Scott Sehon - 2010 - 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 (...)
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  7. The Inevitability of Evil and Moral Tragedy.Zachary J. Goldberg - 2016 - In Claudio V. Zanini & Lima Bhuiyan (eds.), This Thing of Darkness: Shedding Light on Evil. Interdisciplinary Press. pp. 47-58.
    Although Greek virtue theory, Kantian ethics, and utilitarianism contend that evil and moral tragedy can be avoided, my paper will argue that our recognition of their inevitability provides the only means toward taking full moral responsibility for one’s agency. It is especially tragic to observe that wrongdoing is often inescapable. An agent may have overriding moral reasons to pursue one course of action over another, and yet in making the morally best choice the individual nevertheless transgresses (...)
     
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  8. Evil and Moral Detachment: Further Reflections on The Mirror Thesis.Alfred Archer - 2016 - 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 (...)
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  9. The Limits of Evil and the Role of Moral Address: A Defense of Strawsonian Compatibilism. [REVIEW]Michael S. McKenna - 1998 - The Journal of Ethics 2 (2):123-142.
    P.F. Strawson defends compatibilism by appeal to our natural commitment to the interpersonal community and the reactive attitudes. While Strawson''s compatibilist project has much to recommend it, his account of moral agency appears incomplete. Gary Watson has attempted to fortify Strawson''s theory by appeal to the notion of moral address. Watson then proceeds to argue, however, that Strawson''s theory of moral responsibility (so fortified) would commit Strawson to treating extreme evil as its own excuse. Watson also (...)
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  10.  60
    Evil and Moral Psychology.Peter Brian Barry - 2012 - Routledge.
    This book examines what makes someone an evil person and how evil people are different from merely bad people. Rather than focusing on the "problem of evil" that occupies philosophers of religion, Barry looks instead to moral psychology—the intersection of ethics and psychology. He provides both a philosophical account of what evil people are like and considers the implications of that account for social, legal, and criminal institutions. He also engages in traditional philosophical reasoning strongly (...)
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  11.  84
    Kant on Radical Evil and the Origin of Moral Responsibility.Irene McMullin - 2013 - Kantian Review 18 (1):49-72.
    The notion of radical evil plays a more important role in Kant's moral theory than is typically recognized. In Religion Within the Limits of Mere Reason, radical evil is both an innate propensity and a morally imputable act – a paradoxical status that has prompted commentators to reject it as inconsistent with the rest of Kant's moral theory. In contrast, I argue that the notion of radical evil accounts for the beginning of moral responsibility (...)
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  12.  57
    Depravity, Divine Responsibility and Moral Evil: A Critique of a New Free Will Defence.A. M. Weisberger - 1995 - Religious Studies 31 (3):375-390.
    One of the most vexing problems in the philosophy of religion is the existence of moral evil in light of an omnipotent and wholly good deity. A popular mode of diffusing the argument from evil lies in the appeal to free will. Traditionally it is argued that there is a strong connection, even a necessary one, between the ability to exercise free will and the occurrence of wrong-doing. Transworld depravity, as characterized by Alvin Plantinga, is a concept (...)
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  13. 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 (...)
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  14.  49
    Moral Evil, Freedom and the Goodness of God: Why Kant Abandoned Theodicy.Sam Duncan - 2012 - British Journal for the History of Philosophy 20 (5):973-991.
    Kant proclaimed that all theodicies must fail in ?On the Miscarriage of All Philosophical Trials in Theodicy?, but it is mysterious why he did so since he had developed a theodicy of his own during the critical period. In this paper, I offer an explanation of why Kant thought theodicies necessarily fail. In his theodicy, as well as in some of his works in ethics, Kant explained moral evil as resulting from unavoidable limitations in human beings. God could (...)
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  15.  46
    The Privation Account of Moral Evil.W. Matthews Grant - 2015 - International Philosophical Quarterly 55 (3):271-286.
    The privation account of moral evil holds that the badness of morally bad acts consists not in the positive act itself or in any positive feature of the act but rather in the act’s lack of conformity to the moral standard. Traditionally recognized for its theological usefulness, the account has been the target of at least five recent objections. In this paper I offer a positive philosophical argument for the account and then show that the objections fail.
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  16.  77
    Moral Evil and Human Freedom: A Reply to Tierno.Yujin Nagasawa - 2003 - Sophia 42 (2):107-111.
    Many theists believe that the so-called ‘free will defence’ successfully undermines the antitheist argument from moral evil. However, in a recent issue of Sophia Joel Thomas Tierno provides the ‘adequacy argument’ in order to show an alleged difficulty with the free will defence. I argue that the adequacy argument fails because it equivocates on the notion of moral evil.
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  17.  45
    Moral Evil and Ignorance in Plato's Ethics.R. Hackforth - 1946 - Classical Quarterly 40 (3-4):118-.
    It is universally agreed that Plato inherited from Socrates, and consistently maintained to the end, the doctrine that no man does evil of set purpose—οδες κν μαρτνει—but because he mistakes evil for good. All moral evil, therefore, for Plato, involves ignorance. There are, however, two passages, one in the Sophist, the other in Laws ix, which on the face of them appear to recognize a type of moral evil in which ignorance is not involved, (...)
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  18.  51
    On the Alleged Connection Between Moral Evil and Human Freedom.Joel Thomas Tierno - 2001 - Sophia 40 (2):1-6.
    Those who advance the traditional argument from human freedom presume that human freedom provides an adequate explanation of moral evil. I argue that this presumption is erroneous. An adequate explanation of our capacity to make choices that produce moral evil must be distinguished from an adequate explanation of the actuality of such choices. Human freedom may account for our ability to make choices that issue in moral evil. It cannot, by itself, account for our (...)
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  19.  38
    On the Alleged Connection Between Moral Evil and Human Freedom: A Response to Trakakis' Second Critique.Joel Thomas Tierno - 2006 - Sophia 45 (2):131-138.
    In this essay, I answer Nick Trakakis’ second critique of my argument against the adequacy of traditional free will theodicy. I argue, first, that Trakakis errs in his implicit assertion that my argument relies upon our being strongly malevolent by nature. I argue, second, that Trakakis errs in thinking that our being weakly benevolent, morally bivalent, or weakly malevolent by nature is sufficient to refute my critique of the traditional freewill theodicy. I still maintain that the argument from freedom of (...)
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  20.  27
    On the Alleged Connection Between Moral Evil and Human Freedom: Response to Nagasawa and Trakakis.Joel Thomas Tierno - 2004 - Sophia 43 (1):115-126.
    In this essay, I respond to two criticisms of my essay, ‘On the Alleged Connection between Moral Evil and Human Freedom’. According to Yujin Nagasawa, I equivocate on the meaning of ‘moral evil.’ I respond by offering what I believe to be an unobjectionable stipulative under-standing of what counts as moral evil which is sufficient for my argument. According to Nick Trakakis, I seriously misunderstand the conception of freedom characteristic of free will theodicists. He (...)
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  21.  4
    Moral Evil and Ignorance in Plato's Ethics.R. Hackforth - 1946 - Classical Quarterly 40 (3-4):118-120.
    It is universally agreed that Plato inherited from Socrates, and consistently maintained to the end, the doctrine that no man does evil of set purpose—οδες κν μαρτνει—but because he mistakes evil for good. All moral evil, therefore, for Plato, involves ignorance. There are, however, two passages, one in the Sophist, the other in Laws ix, which on the face of them appear to recognize a type of moral evil in which ignorance is not involved, (...)
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  22. From Metaphysical to Moral Evil: Thomas Aquinas' Theory of Evil and Sin in the "Disputed Questions de Malo", Questions One to Three.Robert J. Barry - 1996 - Dissertation, Boston College
    Thomas' theory of sin is a specification of his general theory of metaphysical evil. Both his theory of evil in general and his theory of moral evil specifically provide an understanding that constitutes a scientia, for both theories consist of an explanation of the four causes of evil. As a contrary of good, evil can be explained by means of its causes, for the scientia of good includes the understanding of the contrary of good. (...)
     
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  23. Epistemic Humility, Arguments From Evil, and Moral Skepticism.Daniel Howard-Snyder - 2010 - Oxford Studies in Philosophy of Religion 2:17-57.
    Reprinted in Philosophy of Religion: An Anthology, Wadsworth, 2013, 6th edition, eds. Michael Rea and Louis Pojman. In this essay, I argue that the moral skepticism objection to what is badly named "skeptical theism" fails.
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  24. Non-Moral Evil and the Free Will Defense.Kenneth Boyce - 2011 - 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- (...) evils in the world (i.e., that there obtain morally bad states of affairs for which no creature is morally responsible). But many of us firmly believe that there are evils of that sort. I show how Plantinga’s free will defense can be extended so as to redress this weakness. (shrink)
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  25.  11
    Review of 'Evil and Moral Psychology, Written by Peter Brian Barry'. [REVIEW]Paul Formosa - 2016 - Journal of Moral Philosophy 13 (4):495-497.
    Review of 'Evil and Moral Psychology, written by Peter Brian Barry'.
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  26. Saving Strawson: Evil and Strawsonian Accounts of Moral Responsibility. [REVIEW]Peter Brian Barry - 2011 - Ethical Theory and Moral Practice 14 (1):5-21.
    Almost everyone allows that conditions can obtain that exempt agents from moral responsibility—that someone is not a morally responsible agent if certain conditions obtain. In his seminal Freedom and Resentment, Peter Strawson denies that the truth of determinism globally exempts agents from moral responsibility. As has been noted elsewhere, Strawson appears committed to the surprising thesis that being an evil person is an exempting condition. Less often noted is the fact that various Strawsonians—philosophers sympathetic with Strawson’s account (...)
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  27. The Moral Evil Demons.Ralph Wedgwood - 2010 - In Richard Feldman & Ted Warfield (eds.), Disagreement. Oxford University Press.
    Moral disagreement has long been thought to create serious problems for certain views in metaethics. More specifically, moral disagreement has been thought to pose problems for any metaethical view that rejects relativism—that is, for any view that implies that whenever two thinkers disagree about a moral question, at least one of those thinkers’ beliefs about the question is not correct. In this essay, I shall outline a solution to one of these problems. As I shall argue, it (...)
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  28. Moral Evil Under Challenge.Johannes Baptist Metz (ed.) - 1970 - Herder & Herder.
  29. The Idealistic View of Moral Evil.Paul[from old catalog] Ramsey - 1946
     
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  30.  32
    A Deontological Theodicy? Swinburne’s Lapse and the Problem of Moral Evil.Eric Reitan - 2014 - Faith and Philosophy 31 (2):181-203.
    Richard Swinburne’s formulation of the argument from evil is representative of a pervasive way of understanding the challenge evil poses for theistic belief. But there is an error in Swinburne’s formulation : he fails to consider possible deontological constraints on God’s legitimate responses to evil. To demonstrate the error’s significance, I show that some important objections to Swinburne’s theodicy admit of a novel answer once we correct for Swinburne’s Lapse. While more is needed to show that the (...)
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  31.  48
    Fallen Freedom: Kant on Radical Evil and Moral Regeneration.Gordon E. Michalson - 1990 - Cambridge University Press.
    This work offers a clear exposition of evil and moral regeneration as they appear in Kant's late work Religion Within the Limits of Reason Alone. Michalson examines a doctrine of "radical evil" which he sees as strongly resembling the Christian doctrine of original sin. In the author's view, Kant compromises his position as a result of this throwback to the Christian tradition, which is at odds with some of the basic tenets of the Enlightenment. Kant is thus (...)
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  32.  67
    Violence and the Vulnerable Face of the Other: The Vision of Emmanuel Levinas on Moral Evil and Our Responsibility.Roger Burggraeve - 1999 - Journal of Social Philosophy 30 (1):29-45.
  33. Ontic Evil and Moral Evil.Louis Janssens - 2000 - In Christopher Robert Kaczor (ed.), Proportionalism: For and Against. Marquette University Press.
     
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  34. The Inscrutability of Moral Evil in Kant.Gordon E. Michalson - 1987 - The Thomist 51 (2):246-269.
  35. The Free-Will Defence and Worlds Without Moral Evil.Frank B. Dilley - 1990 - International Journal for Philosophy of Religion 27 (1/2):1 - 15.
  36.  87
    Deontology, Paradox, and Moral Evil.Richard Brook - 2007 - Social Theory and Practice 33 (3):431-440.
  37.  49
    God's Ability to Will Moral Evil.Robert F. Brown - 1991 - Faith and Philosophy 8 (1):3-20.
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  38.  69
    The Thematic Primacy of Moral Evil.Aurel Kolnai - 1956 - Philosophical Quarterly 6 (22):27-42.
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  39.  33
    God Among the Causes of Moral Evil.Norman Kretzmann - 1988 - Philosophical Topics 16 (2):189-214.
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  40.  48
    Evagrius Ponticus and Cognitive Science: A Look at Moral Evil and the Thoughts. By George Tsakiridis.James F. Moore - 2010 - Zygon 45 (4):1024-1025.
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  41.  20
    Moral Evil Without Consequences?Michael J. Coughlan - 1979 - Analysis 39 (1):58 - 60.
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  42.  9
    Moral Evil and the Existence of God.Theodore J. Kondoleon - 1973 - New Scholasticism 47 (3):366-374.
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  43.  28
    Beyond Privation: Moral Evil in Aquinas's "De Malo".Gregory M. Reichberg - 2002 - Review of Metaphysics 55 (4):751 - 784.
  44.  31
    The Idealistic View of Moral Evil: Josiah Royce and Bernard Bosanquet.Paul Ramsey - 1945 - Philosophy and Phenomenological Research 6 (4):554-589.
  45.  10
    Moral Evil.Dermot Mulligan - 1959 - Philosophical Studies 9:3-26.
  46.  6
    9. God Among the Causes of Moral Evil.Norman Kretzmann - 1988 - Philosophical Topics 16 (2):189-214.
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  47.  1
    Moral Evil: St. Thomas and the Thomists.Dermot Mulligan - 1959 - Philosophical Studies 9:3-26.
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  48. An Ontology of Inevitable Moral Evil.Joe E. Barnhart - 1966 - Pacific Philosophical Quarterly 47 (1):102.
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  49. Kant on Freedom, Reason, and Moral Evil.Samuel Duncan - 2011 - Dissertation, Proquest
     
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  50. Non‐Moral Evil.Allan Hazlett - 2012 - Midwest Studies in Philosophy 36 (1):18-34.
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