Problem Of Evil Research Articles

The Presocratics on the Origin of Evil

This paper argues that reflections on evil and its origin formed part of philosophical inquiry already in the times of the Presocratics. It considers only those thinkers whose contribution to the issue may be characterised as noteworthy: Anaximander, the Pythagoreans, Heraclitus, Parmenides, Empedocles, and the Atomists. It is undeniable that none of the Presocratics presented an articulate theory of evil or a theodicy; therefore, the suggestions presented here are bound to remain conjectural. Still, it is my conviction that their fragments contain significant ideas related to evil’s origins. Insofar as they turned their attention to the problem of evil, the Presocratics displayed the following tendencies: (a) they declined to ascribe the existence of evil to the will of the gods. Instead, (b) the emergence of badness was seen as instigated by the disruption of the primeval harmony (Anaximander), or (c) coeval opposed principles in constant struggle for dominance were posited, one of which was the cause of good, the other of evil (Pythagoreans and Empedocles). (d) Attempts were made to make good’s existence dependent on the existence of evil or to declare the latter illusory (Heraclitus and Parmenides). (e) Emphasis was placed on the moral agents’ personal responsibility for badness (Democritus).

A New Defence against the Problem of Evil

In this paper, I propose a defence against the problem of evil. This defence does not involve either free will or soul-making, but, rather, is intended as a replacement for the traditional theodicies. The defence will have two components: firstly, a proposal for why a good God would not intervene to eliminate the evil (natural or moral) in the world; and second, a proposal for why a good God would need to allow evil to exist in the world in the first place. I identify four desiderata for defences against the problem of evil and I argue that this new defence achieves all of these at least as well as traditional defences involving free will and/or soul-making.

Divine ambiguity: A philosophical inquiry into God’s uncertain decisions

The debate surrounding the nature and attributes of God as presented in the Bible has garnered significant attention and critique from various philosophical perspectives like Friedrich Nietzsche, Bertrand Russell and David Hume. This philosophical critique emphasises the inconsistency in the nature of God and challenges traditional theological beliefs. The expression of regret by the God of the Bible in Genesis 6:6 raises philosophical dilemmas regarding divine attributes and the problem of evil. The contradiction between God’s regret and the affirmation of his creation as good underscores fundamental questions about divine omniscience, omnipotence and benevolence. The presence of evil and suffering in the world poses a significant challenge to the notion of a loving and all-powerful God. Examples of human suffering, such as slavery, colonisation, apartheid and natural disasters, further highlight the complexity of reconciling divine attributes with the existence of evil. Philosophically analysing biblical narratives, such as the story of Job, Noah’s flood and the plagues of Egypt, raises ethical concerns regarding divine justice and the moral agency of humanity. Additionally, the indiscriminate punishment of innocent individuals in these narratives challenges the credibility of a benevolent and compassionate God. The philosophical inquiry into the problem of evil and natural disasters underscores the need for a nuanced understanding of divine attributes and their implications for human existence.Contribution: The study encourages reflection on key questions about the nature of divinity, the morality of divine actions, and the compatibility of traditional theology with rational thought. It highlights how inconsistencies in certain biblical accounts challenge those trying to balance faith with reason and scientific understanding. While some may view these narratives as metaphors or allegories, others find it difficult to align them with their intellectual beliefs, resulting in tensions between religious faith and scientific rationality.

The image of God: the problem of evil and the problem of mourning (Eleonore Stump) publisher: Oxford: Oxford University Press, 2022, 432 pp, $130.00

The image of God: the problem of evil and the problem of mourning (Eleonore Stump) publisher: Oxford: Oxford University Press, 2022, 432 pp, $130.00

The Problem of Evil and the Simulation Hypothesis

Abstract I argue that the Problem of Evil diminishes the likelihood of the simulation hypothesis being true. In section 1, I present the simulation hypothesis. In section 2, I present the Problem of Evil and how it can be addressed to the simulation hypothesis. In section 3, I strengthen my claim by defending the idea that, on the grounds of the expansion of the moral circle, we can infer that potential simulators would most probably view simulated beings as moral subjects. Section 4 is dedicated to counterarguments and their responses, and section 5 contains a conclusion where I clarify the probabilistic nature of my argument.

Dialogues on the Issues of Theodicy in Late Ming Fujian

This paper aims to illustrate the dialogues on the issue of theodicy in late Ming Fujian. The Catholicism that entered China in the late Ming dynasty had a competitive relationship with indigenous religions in terms of their meaning systems. Catholicism emphasized the omniscience, omnibenevolence, and omnipotence of God, which created tensions and contradictions with the reality of phenomena such as the suffering of good people and the existence of evil. In the late Ming period, scholars, believers, and missionaries in the Fujian region engaged in deep exchanges and dialogues on theodicy, reflecting the significant attention and consideration given to the problem of evil. This paper first analyzes the dialogues on theodicy between the Fujian scholar Ye Xianggao (1559–1627) and the missionary Giulio Aleni (1582–1649). Next, it explores the discussions on the problem of evil between ordinary believers in the Fujian region and Giulio Aleni in their daily lives. Finally, it examines how anti-Catholics used the problem of evil to criticize Catholicism, and it also identifies the characteristics and impacts of Catholic theodicy in the late Ming and early Qing periods.

Not a Negation, but a Position: Kierkegaard on Evil and Sin

Abstract For Kierkegaard, the problem of evil is the existential challenge of our entanglement in evil, suffering, and sin. Sin is not a “negation” but a “position,” not a moral wrongdoing or lack of virtue, but a distinctive condition in which humans live. Nor is evil simply a lack or absence of good, but the weakening, obstruction, and destruction of good. This paper traces Kierkegaard’s account of evil and sin in his major writings in terms of despair, boredom, and fear. Sin and evil do not question God’s love, but rather become the occasion for God to create good out of evil, life out of death, being out of nothing.

The Problem of Evil

The Problem of Evil

Beatific Governance and the Problems of Evil

Beatific Governance and the Problems of Evil

Blasphemy! Levinas and the Unjustification of Suffering

Abstract In this article, Severson explores the insights of Emmanuel Levinas regarding theodicy and the problem of evil. Levinas considers philosophical and practical justifications of suffering to be blasphemous, violating the sanctity of the suffering of the other person, even when well-meant. Severson introduces distinctions between “pain” and “suffering” to extrapolate and explain Levinas’s striking rejection of theodicy.

Christ/Antichrist and Buddha/Māra

ABSTRACT Jung’s view of God as a unity of Christ and Antichrist was rejected by Western theological circles, but a convergence can be found in Chinese Buddhist thought. Both Jungian psychology and Tiantai Buddhism believe that evil is intrinsic to the nature of God/Buddha, which is actually a manifestation of human nature. Only a God/Buddha with a paradoxical and antinomial character could provide a logical explanation for the paradox of the existence of evil and a Supreme Being. And both suggest that for the well-being of the human psyche, people should recognize evil and integrate it into a pursuit of good.

The Problem of Evil and Fr. Zosima’s Responsibility Before All

The Problem of Evil and Fr. Zosima’s Responsibility Before All

The Coherence of the Belief in the Existence of Evil in Traditional Yorùbá Theology: A Process-Relational Analysis

Abstract Due to its domineering Western and Christian influence, philosophy of religion, as a discipline, is hesitant or reluctant to entertain arguments on similar subjects from non-Western and non-Christian traditions even when these traditions may have answers to problems or issues in the discipline. Of these problems, the present research will limit its scope to theodicy. Whereas the problem continues to encounter endless debates and attempts to reconciling a loving, powerful and knowledgeable Deity with the existence of natural and moral evils in the world, the lack of coherence in that tradition of thought cannot be said for “Yorùbá theology”. Through the method of philosophical and hermeneutical analyses, the effort of this research is to unpack the process underpinning of “Yorùbá theology” which helps in formulating a coherent understanding of the reality of evil in the presence of a good, loving and wise “Olódùmaré” that is void of Satan/Devil. On this note, this research submits, having used Yorùbá process theology as paradigm, that the debate over the problem of evil in mainstream tradition of philosophy of religion may be resolved if non-Western and non-Christian traditions are invited into the discourse.

Does the ‘problem of evil’ rest on a mistake?

ABSTRACT Philosophers discuss what they call the philosophical ‘problem of evil’ while sometimes making two assumptions. The first is that ‘God is good’ means that God is morally good. The second is that there is no other sense in which God can be good. I argue against both of these assumptions and conclude that the problem of evil, insofar as it depends on their truth, rests on a failure sufficiently to distinguish between God and creatures.

Evil Re-Examined: Barthian Insights Post-Covid Pandemic

This paper delves into Karl Barth's unique interpretation of evil within the context of the 2019-2022 global COVID-19 pandemic, guided by Kenneth Surin's concept of 'practical theodicy.' Employing a critical analysis of Barth's theological works, with a particular focus on 'das Nichtige' (nothingness), it uncovers a fresh understanding of Barth's theological intentions concerning the problem of evil. Barth's theology highlights the inherent malevolence of evil and its ultimate defeat through Christ, providing a theological framework for addressing post-pandemic suffering challenges. This reinterpretation holds specific relevance for Indonesia's and global Christian community, offering a practical theological foundation for navigating the pandemic's aftermath. The research's implications extend to theology and ethics, offering a new perspective on how Christians can comprehend and respond to suffering in a post-pandemic world. Informed by 'practical theodicy,' Barth's theological insights prompt a reconsideration of our approach to evil and its implications for human existence. This paper reevaluates Karl Barth's theology of evil through a contemporary lens, presenting a novel interpretation that is particularly valuable to scholars and theologians seeking fresh viewpoints on the enduring issue of suffering. Moreover, it offers practical guidance for Indonesia's Christian community in addressing the challenges posed by the global pandemic.

Spinoza On the Knowledge of God and The Existence of Evil in The World: An Epistemic Purview

This study examines Spinoza’s position on the knowledge of God and the problem of evil in the world. Drawing from Spinoza’s argument that there is nothing like evil in the world since all finite beings are logically necessary modification of the divine substance, this paper contends that Spinoza did not only fail in solving the problem of evil but also contradicted himself and made it appear more complex. This problem cannot be easily solved either by philosophy or theology because of the complexities in the nature of evil. In both cases, it is impossible to deny the existence of evil as well as to fathom the ontological possibility of evil in the world.

Research on Boethius’s Views on the Nature of Good and Evil

This inquiry delves into the nuanced perspectives of Boethius on the existence of evil, placing a particular emphasis on its ontological dimensions within the overarching framework of absolute good. The primary focus of this analysis centers around Boethius’s seminal works, The Consolation of Philosophy and Hebdomads which serve as the key repositories of his philosophical reflections. In the former, Boethius conducts a profound exploration of the problem of evil and good, with a specific focus on the ontological realm. The latter work, Hebdomads contributes a metaphysical foundation for a more profound comprehension of these philosophical concepts. This study bifurcates the thematic exploration into two core aspects: the ontological–metaphysical dimension, scrutinizing the concepts of good and bad beyond the realm of human action, and the ethical– moral dimension, acknowledging its importance for a comprehensive understanding of the metaphysical. This dualistic approach enriches the hermeneutic perspective, facilitating a more holistic understanding of Boethius’s intricate thoughts on the nature of good and evil. The synthesis of these levels not only illuminates Boethius’s intellectual journey but also contributes to the broader discourse on the philosophical exploration of ontological dimensions within the context of absolute good.

The Problem of Evil in the Early Modern Ottoman Period: ʿAbd al-Ghanī al-Nābulusī’s Synthetic Metaphysics of Faith and Disbelief

Abstract The early modern Muslim world witnessed unparalleled development in theological discussion, of which the problem of evil is a part. This paper aims to uncover a new discourse on the problem of evil in the Ottoman period, by examining the eleventh/ seventeenth-century polymath ʿAbd al-Ghanī al-Nābulusī’s (d. 1143/1731) synthetic theology of evil. More specifically, the study will analyze the way al-Nābulusī discusses the issue of faith (īmān) and disbelief (kufr) in his Ashʿarī kalām and Akbarian Sufism. Looking first at al-Nābulusī’s kalām metaphysics of īmān and kufr and then his mystical metaphysics, the paper corroborates how between the two sciences, there is a coherent logic in al-Nābulusī’s concordia theology.

Moral Dualism and the Problem of Evil

Moral Dualism and the Problem of Evil

God and the Problem of Evil: Why Soul-Making Won't Suffice

AbstractIf you believe in the existence of an infinitely good, all-knowing, and all-powerful deity (‘God’), how do you explain the reality of evil – including the inexpressible suffering and death of innocents? Wouldn't God be forced to vanquish such suffering due to God's very nature? Alvin Plantinga has argued, convincingly, that if the possibility of ultimate goodness somehow necessarily required that evil be allowed to exist, God, being omnibenevolent, would have to allow it. But as John Hick has noted, the mere logical possibility of such a situation might not be enough to console the doubting theist. We need a positive reason to believe that evil as we know it is compatible with God's existence. So, Hick offers a ‘soul-making’ theodicy – or vindication – of God, suggesting that the human soul cannot fully progress to spiritual maturity (a kind of ultimate good on his account) without grappling with evil. In this short piece I argue that, if we accept Hick's premises about souls and soul-making, we can indeed make sense of evil to some extent. But, I suggest, his account cannot justify the type or amount of evil we see in the world, so his theodicy does not succeed