Bruce Langtry
- Published in print:
- 2008
- Published Online:
- September 2008
- ISBN:
- 9780199238798
- eISBN:
- 9780191716485
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199238798.001.0001
- Subject:
- Philosophy, Moral Philosophy, Philosophy of Religion
To create a possible world is to actualize it strongly or weakly. A world is prime if God can create it and he cannot create a world better than it. This book's conclusions include: (1) If there is ...
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To create a possible world is to actualize it strongly or weakly. A world is prime if God can create it and he cannot create a world better than it. This book's conclusions include: (1) If there is at least one prime world, then if God does create some world he will create one of them. (2) If there are no prime worlds, then it does not follow that God does not exist. Instead, what follows is that if God creates a world he will create one that is good enough, despite the fact that he could create a world which is better. (3) These conclusions do not give rise to a good objection to theism, based on the apparent fact that the actual world is improvable, and is not good enough. (4) Even if there is a best world, or several equal‐best worlds, God cannot create any of them. (5) A good partial theodicy for evil can be provided, appealing to goods bound up with human free will, moral responsibility, and the roles of individuals' own personal traits in shaping their own and other people's lives. The partial theodicy is neutral between theological compatibilism and libertarianism. (6) The problem of evil does not provide a very strong objection to the existence of God.Less
To create a possible world is to actualize it strongly or weakly. A world is prime if God can create it and he cannot create a world better than it. This book's conclusions include: (1) If there is at least one prime world, then if God does create some world he will create one of them. (2) If there are no prime worlds, then it does not follow that God does not exist. Instead, what follows is that if God creates a world he will create one that is good enough, despite the fact that he could create a world which is better. (3) These conclusions do not give rise to a good objection to theism, based on the apparent fact that the actual world is improvable, and is not good enough. (4) Even if there is a best world, or several equal‐best worlds, God cannot create any of them. (5) A good partial theodicy for evil can be provided, appealing to goods bound up with human free will, moral responsibility, and the roles of individuals' own personal traits in shaping their own and other people's lives. The partial theodicy is neutral between theological compatibilism and libertarianism. (6) The problem of evil does not provide a very strong objection to the existence of God.
Thomas Holden
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199579945
- eISBN:
- 9780191722776
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199579945.003.0006
- Subject:
- Philosophy, History of Philosophy, Philosophy of Religion
This chapter examines Hume's nuanced treatment of the problem of evil, including his handling of the so-called logical problem, the inference problem, and the evidential problem. Hume has been widely ...
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This chapter examines Hume's nuanced treatment of the problem of evil, including his handling of the so-called logical problem, the inference problem, and the evidential problem. Hume has been widely interpreted as using the evidential argument from evil in particular to advance a positive case for divine amorality. However, it is argued that his real purpose in setting out a version of the evidential argument is simply to parody the traditional program of natural theology.Less
This chapter examines Hume's nuanced treatment of the problem of evil, including his handling of the so-called logical problem, the inference problem, and the evidential problem. Hume has been widely interpreted as using the evidential argument from evil in particular to advance a positive case for divine amorality. However, it is argued that his real purpose in setting out a version of the evidential argument is simply to parody the traditional program of natural theology.
Philip Clayton and Steven Knapp
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780199695270
- eISBN:
- 9780191731945
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199695270.001.0001
- Subject:
- Religion, Philosophy of Religion, Religion and Society
Can those who appreciate the explanatory power of modern science still believe in traditional religious accounts of the nature and purpose of the universe? This book is intended for those who care ...
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Can those who appreciate the explanatory power of modern science still believe in traditional religious accounts of the nature and purpose of the universe? This book is intended for those who care about that question and are dissatisfied with the rigid dichotomies that dominate the contemporary debate. The extremists won’t be interested – those who assume that science answers all the questions that matter, and those so certain of their religious faith that dialogue with science, philosophy, or other faith traditions seems unnecessary. But far more people today recognize that matters of faith are complex, that doubt is endemic to belief, and that dialogue is indispensable in our day. In eight probing chapters, the authors of The Predicament of Belief consider the most urgent reasons for doubting that religious claims – in particular, those embedded in the Christian tradition – are likely to be true. They develop a version of Christian faith that preserves the tradition’s core insights but also gauges the varying degrees of certainty with which those insights can still be affirmed. Along the way, they address such questions as the ultimate origin of the universe, the existence of innocent suffering, the challenge of religious plurality, and how to understand the extraordinary claim that an ancient teacher rose from the dead. They end with a discussion of what their conclusions imply about the present state and future structure of churches and other communities in which Christian affirmations are made.Less
Can those who appreciate the explanatory power of modern science still believe in traditional religious accounts of the nature and purpose of the universe? This book is intended for those who care about that question and are dissatisfied with the rigid dichotomies that dominate the contemporary debate. The extremists won’t be interested – those who assume that science answers all the questions that matter, and those so certain of their religious faith that dialogue with science, philosophy, or other faith traditions seems unnecessary. But far more people today recognize that matters of faith are complex, that doubt is endemic to belief, and that dialogue is indispensable in our day. In eight probing chapters, the authors of The Predicament of Belief consider the most urgent reasons for doubting that religious claims – in particular, those embedded in the Christian tradition – are likely to be true. They develop a version of Christian faith that preserves the tradition’s core insights but also gauges the varying degrees of certainty with which those insights can still be affirmed. Along the way, they address such questions as the ultimate origin of the universe, the existence of innocent suffering, the challenge of religious plurality, and how to understand the extraordinary claim that an ancient teacher rose from the dead. They end with a discussion of what their conclusions imply about the present state and future structure of churches and other communities in which Christian affirmations are made.
Eleonore Stump
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199277421
- eISBN:
- 9780191594298
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199277421.001.0001
- Subject:
- Philosophy, History of Philosophy, Philosophy of Religion
Can one hold consistently both that there is suffering in the world and that there is an omniscient, omnipotent, perfectly good God? This book argues that one can. The opening section presents ...
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Can one hold consistently both that there is suffering in the world and that there is an omniscient, omnipotent, perfectly good God? This book argues that one can. The opening section presents current research related to autism spectrum disorder to contend that some philosophical problems, including the problem of evil, are best considered with the help of narratives. Then the book investigates the moral psychology and value theory within which one typical medieval theodicy — that of Thomas Aquinas — is embedded. It also makes use of recent work in developmental psychology to illuminate these views. In the third section, the book presents detailed, innovative exegeses of the stories of Job, Samson, Abraham, and Mary of Bethany, each of which is exemplary of a different form of suffering. In the context of the interpretations of these stories and the previous examination of Aquinas's views, the book then argues that an extended Thomistic theodicy can constitute a consistent and cogent defence for the problem of suffering.Less
Can one hold consistently both that there is suffering in the world and that there is an omniscient, omnipotent, perfectly good God? This book argues that one can. The opening section presents current research related to autism spectrum disorder to contend that some philosophical problems, including the problem of evil, are best considered with the help of narratives. Then the book investigates the moral psychology and value theory within which one typical medieval theodicy — that of Thomas Aquinas — is embedded. It also makes use of recent work in developmental psychology to illuminate these views. In the third section, the book presents detailed, innovative exegeses of the stories of Job, Samson, Abraham, and Mary of Bethany, each of which is exemplary of a different form of suffering. In the context of the interpretations of these stories and the previous examination of Aquinas's views, the book then argues that an extended Thomistic theodicy can constitute a consistent and cogent defence for the problem of suffering.
Eleonore Stump
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199277421
- eISBN:
- 9780191594298
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199277421.003.0001
- Subject:
- Philosophy, History of Philosophy, Philosophy of Religion
This chapter introduces the project of the book, which is an examination of the problem of evil and an attempt to give a defence with respect to the argument from evil. It examines the nature of ...
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This chapter introduces the project of the book, which is an examination of the problem of evil and an attempt to give a defence with respect to the argument from evil. It examines the nature of suffering and considers what would be an appropriate response to the argument from evil based on suffering. It distinguishes theodicy from defence and presents the nature of the defence at issue in this book. It also begins the examination of the methodology to be used in the construction of a defence. In the process, the chapter discusses the views of Alvin Plantinga and Peter van Inwagen on the nature of a defence. It also considers the claims of sceptical theism that no defence is needed with regard to the problem of evil, and it supports the possibility of defence even if sceptical theism is correct, on the grounds that the religions under attack by the argument from evil accept the notion of divine revelation.Less
This chapter introduces the project of the book, which is an examination of the problem of evil and an attempt to give a defence with respect to the argument from evil. It examines the nature of suffering and considers what would be an appropriate response to the argument from evil based on suffering. It distinguishes theodicy from defence and presents the nature of the defence at issue in this book. It also begins the examination of the methodology to be used in the construction of a defence. In the process, the chapter discusses the views of Alvin Plantinga and Peter van Inwagen on the nature of a defence. It also considers the claims of sceptical theism that no defence is needed with regard to the problem of evil, and it supports the possibility of defence even if sceptical theism is correct, on the grounds that the religions under attack by the argument from evil accept the notion of divine revelation.
Peter van Inwagen
- Published in print:
- 2005
- Published Online:
- April 2005
- ISBN:
- 9780195138092
- eISBN:
- 9780199835348
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195138090.003.0009
- Subject:
- Philosophy, Philosophy of Religion
In this chapter, the problem of evil is understood in a narrow, intellectual sense: as the problem of how a theist can best reply to various arguments for the non-existence of God that are based on ...
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In this chapter, the problem of evil is understood in a narrow, intellectual sense: as the problem of how a theist can best reply to various arguments for the non-existence of God that are based on the fact that the world contains evil (bad things). Two such arguments are examined. One proceeds from a general fact about the world: that it contains a vast amount of truly horrendous evil (the argument being that God, if he existed, would not permit the world to contain a vast amount of truly horrendous evil). The other proceeds from a particular horrible event (the argument being that God, if he existed, would not have permitted that event to occur unless it was—as it manifestly is not—metaphysically necessary for some good that outweighed it or for the prevention of some other evil at least as bad). It is argued that each of these arguments is a “failure” in this sense: ideally rational agnostics, having reflected on the argument, could, without any offense against reason, remain agnostics.Less
In this chapter, the problem of evil is understood in a narrow, intellectual sense: as the problem of how a theist can best reply to various arguments for the non-existence of God that are based on the fact that the world contains evil (bad things). Two such arguments are examined. One proceeds from a general fact about the world: that it contains a vast amount of truly horrendous evil (the argument being that God, if he existed, would not permit the world to contain a vast amount of truly horrendous evil). The other proceeds from a particular horrible event (the argument being that God, if he existed, would not have permitted that event to occur unless it was—as it manifestly is not—metaphysically necessary for some good that outweighed it or for the prevention of some other evil at least as bad). It is argued that each of these arguments is a “failure” in this sense: ideally rational agnostics, having reflected on the argument, could, without any offense against reason, remain agnostics.
Richard Swinburne
- Published in print:
- 1998
- Published Online:
- November 2003
- ISBN:
- 9780198237983
- eISBN:
- 9780191598548
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198237987.001.0001
- Subject:
- Philosophy, Philosophy of Religion
Unless he has very strong reason for supposing that there is a God, a theist needs a theodicy (or at least needs to begin to develop one) in order justifiably to believe that there is a God. Part 2 ...
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Unless he has very strong reason for supposing that there is a God, a theist needs a theodicy (or at least needs to begin to develop one) in order justifiably to believe that there is a God. Part 2 of this book describes the good goals that God might be seeking to produce in his Universe—beauty; creatures having knowledge (in a largely internalist sense), having their good desires satisfied, with a free will to do actions that promote each others’ well‐being, being of use to others, and worshipping God. Part 3 shows how the possibility of moral evil, and the actual occurrence of natural evil (providing knowledge of possible good and bad actions, and the scope for good response) are necessary to secure these ends. God has the right to allow some creatures to suffer for the benefit of others, so long as he compensates them in this life or after death. The expected value of allowing the evils in order to achieve the good goals is positive.Less
Unless he has very strong reason for supposing that there is a God, a theist needs a theodicy (or at least needs to begin to develop one) in order justifiably to believe that there is a God. Part 2 of this book describes the good goals that God might be seeking to produce in his Universe—beauty; creatures having knowledge (in a largely internalist sense), having their good desires satisfied, with a free will to do actions that promote each others’ well‐being, being of use to others, and worshipping God. Part 3 shows how the possibility of moral evil, and the actual occurrence of natural evil (providing knowledge of possible good and bad actions, and the scope for good response) are necessary to secure these ends. God has the right to allow some creatures to suffer for the benefit of others, so long as he compensates them in this life or after death. The expected value of allowing the evils in order to achieve the good goals is positive.
Mark S.M. Scott
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199841141
- eISBN:
- 9780199949809
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199841141.001.0001
- Subject:
- Religion, Early Christian Studies
This book explores Origen of Alexandria's creative, complex, and controversial treatment of the problem of evil. It argues that his layered cosmology functions as a theodicy that discerns deeper ...
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This book explores Origen of Alexandria's creative, complex, and controversial treatment of the problem of evil. It argues that his layered cosmology functions as a theodicy that discerns deeper meaning beneath the apparent injustices of the world. Origen asks: why does God permit cosmic disparity, that is, why do some suffer more than others? On the surface, the unfair arrangement of the world defies theological coherence. To defend God against the charge of injustice, Origen develops a theological cosmology that explains the ontological status and origin of evil, as well as its cosmic implications. It also interprets suffering as a stepping-stone to the soul's ascent to God. Origen's theodicy hinges on the journey of the soul back to God. Its themes correlate with the soul's creation, fall, and descent into materiality, gradual purification, and eventual divinization. He sees the world as a schoolroom or hospital for the soul where it undergoes the necessary education and purgation. Origen carefully calibrates his cosmology and theology. He portrays God as a compassionate and judicious Teacher, Physician, and Father who employs suffering for our amelioration. The book frames the systematic study of Origen's theodicy within a broader theory of theodicy as navigation, that is, as the dynamic process whereby we integrate our observations and experiences of suffering within our religious worldviews. Moreover, it unites the logical and spiritual facets of his theodicy. It also situates his theodicy in its third-century historical, theological, and philosophical context and corrects the imbalanced perspectives on Origen that pervade scholarship. Furthermore, the study clarifies his ambiguous position on universalism and its place in his theodicy. Last, it demonstrates the contemporary relevance of his approach, which confronts the perennial questions of theodicy with a bold, constructive, optimistic vision.Less
This book explores Origen of Alexandria's creative, complex, and controversial treatment of the problem of evil. It argues that his layered cosmology functions as a theodicy that discerns deeper meaning beneath the apparent injustices of the world. Origen asks: why does God permit cosmic disparity, that is, why do some suffer more than others? On the surface, the unfair arrangement of the world defies theological coherence. To defend God against the charge of injustice, Origen develops a theological cosmology that explains the ontological status and origin of evil, as well as its cosmic implications. It also interprets suffering as a stepping-stone to the soul's ascent to God. Origen's theodicy hinges on the journey of the soul back to God. Its themes correlate with the soul's creation, fall, and descent into materiality, gradual purification, and eventual divinization. He sees the world as a schoolroom or hospital for the soul where it undergoes the necessary education and purgation. Origen carefully calibrates his cosmology and theology. He portrays God as a compassionate and judicious Teacher, Physician, and Father who employs suffering for our amelioration. The book frames the systematic study of Origen's theodicy within a broader theory of theodicy as navigation, that is, as the dynamic process whereby we integrate our observations and experiences of suffering within our religious worldviews. Moreover, it unites the logical and spiritual facets of his theodicy. It also situates his theodicy in its third-century historical, theological, and philosophical context and corrects the imbalanced perspectives on Origen that pervade scholarship. Furthermore, the study clarifies his ambiguous position on universalism and its place in his theodicy. Last, it demonstrates the contemporary relevance of his approach, which confronts the perennial questions of theodicy with a bold, constructive, optimistic vision.
Jake Chandler and Victoria S. Harrison (eds)
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199604760
- eISBN:
- 9780191741548
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199604760.001.0001
- Subject:
- Philosophy, Philosophy of Religion, Metaphysics/Epistemology
At a time in which probability theory is exerting an unprecedented influence on epistemology and philosophy of science, promising to deliver an exact and unified foundation for the philosophy of ...
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At a time in which probability theory is exerting an unprecedented influence on epistemology and philosophy of science, promising to deliver an exact and unified foundation for the philosophy of rational inference and decision-making, it is worth remembering that the philosophy of religion has long proven to be an extremely fertile ground for the application of probabilistic thinking to traditional epistemological debates. This book offers a representative sample of the work currently being carried out in this potentially rich field of inquiry. Grouped into five sections, the chapters span a broad range of traditional issues in religious epistemology. The first three sections discuss the evidential impact of various considerations that have been thought to have a bearing on the question of the existence of God. These include witness reports of the occurrence of miraculous events, the existence of complex biological adaptations, the apparent ‘fine-tuning’ for life of various physical constants and the existence of seemingly unnecessary evil. The fourth section addresses a number of issues raised by Pascal’s famous pragmatic argument for theistic belief. A final section offers probabilistic perspectives on the rationality of faith and the epistemic significance of religious disagreement.Less
At a time in which probability theory is exerting an unprecedented influence on epistemology and philosophy of science, promising to deliver an exact and unified foundation for the philosophy of rational inference and decision-making, it is worth remembering that the philosophy of religion has long proven to be an extremely fertile ground for the application of probabilistic thinking to traditional epistemological debates. This book offers a representative sample of the work currently being carried out in this potentially rich field of inquiry. Grouped into five sections, the chapters span a broad range of traditional issues in religious epistemology. The first three sections discuss the evidential impact of various considerations that have been thought to have a bearing on the question of the existence of God. These include witness reports of the occurrence of miraculous events, the existence of complex biological adaptations, the apparent ‘fine-tuning’ for life of various physical constants and the existence of seemingly unnecessary evil. The fourth section addresses a number of issues raised by Pascal’s famous pragmatic argument for theistic belief. A final section offers probabilistic perspectives on the rationality of faith and the epistemic significance of religious disagreement.
Mark S. M. Scott
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199841141
- eISBN:
- 9780199949809
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199841141.003.0003
- Subject:
- Religion, Early Christian Studies
The second chapter explores the ontological status of evil and the problem of evil in Origen's theodicy. It argues that Origen's definition of evil as the privation of the good and his formulation of ...
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The second chapter explores the ontological status of evil and the problem of evil in Origen's theodicy. It argues that Origen's definition of evil as the privation of the good and his formulation of the problem of evil as the problem of failed providence accords with his Middle-Platonic milieu. Nevertheless, he situates his philosophical conceptions of evil and the problem of evil within a biblical and theological framework. By defining evil as the privation of the good, Origen distances God from evil. His reflections on the problem of evil highlight the reality of suffering in the world and probe into the reasons God allows some to suffer and others to prosper without any reference to their exercise of freedom. Last, the chapter subverts the common disjunction between Origen the Platonist and Origen the Christian, arguing for the congruence between philosophy and theology in his thought, even as he stands in problematic relation to both.Less
The second chapter explores the ontological status of evil and the problem of evil in Origen's theodicy. It argues that Origen's definition of evil as the privation of the good and his formulation of the problem of evil as the problem of failed providence accords with his Middle-Platonic milieu. Nevertheless, he situates his philosophical conceptions of evil and the problem of evil within a biblical and theological framework. By defining evil as the privation of the good, Origen distances God from evil. His reflections on the problem of evil highlight the reality of suffering in the world and probe into the reasons God allows some to suffer and others to prosper without any reference to their exercise of freedom. Last, the chapter subverts the common disjunction between Origen the Platonist and Origen the Christian, arguing for the congruence between philosophy and theology in his thought, even as he stands in problematic relation to both.
John Kekes
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199588886
- eISBN:
- 9780191595448
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199588886.003.0007
- Subject:
- Philosophy, Moral Philosophy, Philosophy of Religion
The prevalence of evil is the most serious problem for the human dimension of values. An action is evil if it causes serious harm to innocent people and it is deliberate, malevolently motivated, and ...
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The prevalence of evil is the most serious problem for the human dimension of values. An action is evil if it causes serious harm to innocent people and it is deliberate, malevolently motivated, and morally unjustifiable. The secular problem of evil is to explain why evil is prevalent. Four inadequate explanations are discussed and rejected, including the Enlightenment‐inspired secular faith. It holds that much evil is the result of ideological indoctrination that people uncritically accept because it permits them to express the part of their ambivalent nature that is normally under the control of law and morality.Less
The prevalence of evil is the most serious problem for the human dimension of values. An action is evil if it causes serious harm to innocent people and it is deliberate, malevolently motivated, and morally unjustifiable. The secular problem of evil is to explain why evil is prevalent. Four inadequate explanations are discussed and rejected, including the Enlightenment‐inspired secular faith. It holds that much evil is the result of ideological indoctrination that people uncritically accept because it permits them to express the part of their ambivalent nature that is normally under the control of law and morality.
Paul Helm
- Published in print:
- 2004
- Published Online:
- April 2005
- ISBN:
- 9780199255696
- eISBN:
- 9780191602429
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199255695.003.0005
- Subject:
- Religion, Philosophy of Religion
Calvin’s view of God's all-controlling providence is expounded, chiefly from his A Defence of the Secret Providence of God. Ten arguments from this work are identified and discussed. His attitude to ...
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Calvin’s view of God's all-controlling providence is expounded, chiefly from his A Defence of the Secret Providence of God. Ten arguments from this work are identified and discussed. His attitude to 'the problem of evil' is contrasted with that of contemporary philosophers of religion. It is argued that Calvin's idea of providence appears to imply a version of 'hierarchical determinism'. His views (and method) are compared with those of the Reformer Zwingli, and with the Libertines of Calvin's day.Less
Calvin’s view of God's all-controlling providence is expounded, chiefly from his A Defence of the Secret Providence of God. Ten arguments from this work are identified and discussed. His attitude to 'the problem of evil' is contrasted with that of contemporary philosophers of religion. It is argued that Calvin's idea of providence appears to imply a version of 'hierarchical determinism'. His views (and method) are compared with those of the Reformer Zwingli, and with the Libertines of Calvin's day.
Irena S. M. Makarushka
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195335989
- eISBN:
- 9780199868940
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195335989.003.0020
- Subject:
- Religion, Religion and Society
This chapter looks at the teaching of special topics in the study of religion, in this case the representation of evil. Employing the medium of film to teach this topic enables students to reflect on ...
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This chapter looks at the teaching of special topics in the study of religion, in this case the representation of evil. Employing the medium of film to teach this topic enables students to reflect on “religious” assumptions and their implications for how we experience ourselves in the world. With the focus on a particular film, Crash, and the theoretical work of Paul Ricoeur, this chapter considers evil by analyzing the racism in Crash and its relationship to alienation, confession, and redemption. The more general project of a similar course would be to introduce students to evil as a complex dimension of human experience. Reading films critically increases the likelihood that students will move beyond either/or and black/white dichotomies toward a more integrated understanding of the problem of evil.Less
This chapter looks at the teaching of special topics in the study of religion, in this case the representation of evil. Employing the medium of film to teach this topic enables students to reflect on “religious” assumptions and their implications for how we experience ourselves in the world. With the focus on a particular film, Crash, and the theoretical work of Paul Ricoeur, this chapter considers evil by analyzing the racism in Crash and its relationship to alienation, confession, and redemption. The more general project of a similar course would be to introduce students to evil as a complex dimension of human experience. Reading films critically increases the likelihood that students will move beyond either/or and black/white dichotomies toward a more integrated understanding of the problem of evil.
Richard Otte
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199604760
- eISBN:
- 9780191741548
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199604760.003.0007
- Subject:
- Philosophy, Philosophy of Religion, Metaphysics/Epistemology
In this chapter, probability and confirmation theory are used to investigate the problem of evil, concentrating on whether a theist should consider our ignorance of a good reason for God to permit ...
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In this chapter, probability and confirmation theory are used to investigate the problem of evil, concentrating on whether a theist should consider our ignorance of a good reason for God to permit evil to support a non-religious alternative over a typical theist’s beliefs. It is argued that, according to Likelihoodism, our ignorance of a good reason does not favour a competing hypothesis over the religious view that there is an incomprehensible good reason for God to permit evil. Bayesian accounts of comparative confirmation, which are alternatives to Likelihoodism, have the same result. Furthermore, according to both Likelihoodism and Bayesian accounts of contrastive confirmation, our ignorance of a good reason for God to permit evil may actually support typical religious beliefs over alternative hypotheses.Less
In this chapter, probability and confirmation theory are used to investigate the problem of evil, concentrating on whether a theist should consider our ignorance of a good reason for God to permit evil to support a non-religious alternative over a typical theist’s beliefs. It is argued that, according to Likelihoodism, our ignorance of a good reason does not favour a competing hypothesis over the religious view that there is an incomprehensible good reason for God to permit evil. Bayesian accounts of comparative confirmation, which are alternatives to Likelihoodism, have the same result. Furthermore, according to both Likelihoodism and Bayesian accounts of contrastive confirmation, our ignorance of a good reason for God to permit evil may actually support typical religious beliefs over alternative hypotheses.
Eleonore Stump
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199576739
- eISBN:
- 9780191595165
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199576739.003.0018
- Subject:
- Religion, Philosophy of Religion
This chapter discusses the problem of evil as it is raised by the story in the Hebrew Bible in which God commands Israelites to slaughter the Amalekites and possible defenses or theodicies as regards ...
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This chapter discusses the problem of evil as it is raised by the story in the Hebrew Bible in which God commands Israelites to slaughter the Amalekites and possible defenses or theodicies as regards that story. One way to deal with this story is to reject it as non-veridical, either by claiming that it should not be taken as part of divine revelation or by interpreting it to say something other than its literal meaning. This chapter adopts a different approach. It partially describes a putatively possible world which is very similar to the actual world, including the existence of evil, but in which the central claims of Christianity are also true. The chapter then investigates, as a thought experiment, whether the story of the slaughter of the Amalekites could be literally true in a world of that sort. The chapter argues that it could.Less
This chapter discusses the problem of evil as it is raised by the story in the Hebrew Bible in which God commands Israelites to slaughter the Amalekites and possible defenses or theodicies as regards that story. One way to deal with this story is to reject it as non-veridical, either by claiming that it should not be taken as part of divine revelation or by interpreting it to say something other than its literal meaning. This chapter adopts a different approach. It partially describes a putatively possible world which is very similar to the actual world, including the existence of evil, but in which the central claims of Christianity are also true. The chapter then investigates, as a thought experiment, whether the story of the slaughter of the Amalekites could be literally true in a world of that sort. The chapter argues that it could.
Richard Swinburne
- Published in print:
- 1996
- Published Online:
- May 2007
- ISBN:
- 9780198235446
- eISBN:
- 9780191705618
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198235446.003.0007
- Subject:
- Philosophy, Philosophy of Religion
God may be expected to give humans significant responsibility for themselves and each other (including responsibility for forming their own characters). This involves allowing them to do significant ...
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God may be expected to give humans significant responsibility for themselves and each other (including responsibility for forming their own characters). This involves allowing them to do significant moral evil, and it involves allowing for natural evil, without which they would not have much opportunity for heroic actions. God has a (limited) right to allow some humans to suffer at the hands of others for these good reasons. Hence, the problem of evil is not a good objection to the existence of God.Less
God may be expected to give humans significant responsibility for themselves and each other (including responsibility for forming their own characters). This involves allowing them to do significant moral evil, and it involves allowing for natural evil, without which they would not have much opportunity for heroic actions. God has a (limited) right to allow some humans to suffer at the hands of others for these good reasons. Hence, the problem of evil is not a good objection to the existence of God.
Michael C. Banner
- Published in print:
- 1992
- Published Online:
- October 2011
- ISBN:
- 9780198240198
- eISBN:
- 9780191680113
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198240198.003.0007
- Subject:
- Philosophy, Philosophy of Religion, Philosophy of Science
This chapter discusses the character of a theistic answer to the problem of evil. The discussion focuses on two of this problem's features. The first feature of this problem is that it presents the ...
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This chapter discusses the character of a theistic answer to the problem of evil. The discussion focuses on two of this problem's features. The first feature of this problem is that it presents the most pressing and persuasive objection to belief in the existence of God. The second feature is that it illustrates the claim that reflection on science is encouraging to particular and traditional modes of its defence instead of being destructive.Less
This chapter discusses the character of a theistic answer to the problem of evil. The discussion focuses on two of this problem's features. The first feature of this problem is that it presents the most pressing and persuasive objection to belief in the existence of God. The second feature is that it illustrates the claim that reflection on science is encouraging to particular and traditional modes of its defence instead of being destructive.
David Baggett and Jerry L. Walls
- Published in print:
- 2011
- Published Online:
- May 2011
- ISBN:
- 9780199751808
- eISBN:
- 9780199894840
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199751808.003.0009
- Subject:
- Religion, Philosophy of Religion
Whereas some are moved by the moral law within, others see the moral imperfections and injustices of this world and think the weight of moral evidence stands against the existence of a good and ...
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Whereas some are moved by the moral law within, others see the moral imperfections and injustices of this world and think the weight of moral evidence stands against the existence of a good and loving God. This chapter takes on a contemporary proponent of the evidential problem of evil, Bruce Russell, and answers his latest version of this important argument from natural atheology. Two analogies of his are considered and critiqued. Free will and stable natural laws introduce the possibility of moral and natural evils without making those evils themselves such that they make for a better world.Less
Whereas some are moved by the moral law within, others see the moral imperfections and injustices of this world and think the weight of moral evidence stands against the existence of a good and loving God. This chapter takes on a contemporary proponent of the evidential problem of evil, Bruce Russell, and answers his latest version of this important argument from natural atheology. Two analogies of his are considered and critiqued. Free will and stable natural laws introduce the possibility of moral and natural evils without making those evils themselves such that they make for a better world.
Michael Bergmann
- Published in print:
- 2012
- Published Online:
- May 2012
- ISBN:
- 9780199766864
- eISBN:
- 9780199932184
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199766864.003.0002
- Subject:
- Philosophy, Metaphysics/Epistemology
Commonsensism takes common-sense starting points seriously in responding to and rejecting radical skepticism. Skeptical theism endorses a sort of skepticism that, according to some, has radical ...
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Commonsensism takes common-sense starting points seriously in responding to and rejecting radical skepticism. Skeptical theism endorses a sort of skepticism that, according to some, has radical skeptical implications. This suggests that there is a tension between commonsensism and skeptical theism that makes it difficult for a person rationally to hold both. In this paper, I explain why there is no tension between those two positions. This explanation is then used to respond to several recent objections to skeptical theism. Along the way I offer a theory of error to explain why people mistakenly believe, of some horrific evils, that it's just obvious that a perfectly loving God wouldn’t permit them.Less
Commonsensism takes common-sense starting points seriously in responding to and rejecting radical skepticism. Skeptical theism endorses a sort of skepticism that, according to some, has radical skeptical implications. This suggests that there is a tension between commonsensism and skeptical theism that makes it difficult for a person rationally to hold both. In this paper, I explain why there is no tension between those two positions. This explanation is then used to respond to several recent objections to skeptical theism. Along the way I offer a theory of error to explain why people mistakenly believe, of some horrific evils, that it's just obvious that a perfectly loving God wouldn’t permit them.
William J. Wainwright (ed.)
- Published in print:
- 2005
- Published Online:
- April 2005
- ISBN:
- 9780195138092
- eISBN:
- 9780199835348
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195138090.001.0001
- Subject:
- Philosophy, Philosophy of Religion
The philosophy of religion as a distinct discipline is an innovation of the last 200 years, but its central topics—the existence and nature of the divine, humankind’s relation to it, the nature of ...
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The philosophy of religion as a distinct discipline is an innovation of the last 200 years, but its central topics—the existence and nature of the divine, humankind’s relation to it, the nature of religion, and the place of religion in human life—have been with us since the inception of philosophy. Philosophers have long critically examined the truth of and rational justification for religious claims, and have explored such philosophically interesting phenomena as faith, religious experience, and the distinctive features of religious discourse. The second half of the twentieth century was an especially fruitful period, with philosophers using new developments in logic and epistemology to mount both sophisticated defenses of, and attacks on, religious claims. The Oxford Handbook of Philosophy of Religion contains newly commissioned chapters by twenty-one prominent experts who cover the field in a comprehensive but accessible manner. Each chapter is expository, critical, and representative of a distinctive viewpoint. The Handbook is divided into two parts. The first, “Problems,” covers the most frequently discussed topics, among them arguments for God’s existence, the nature of God’s attributes, religious pluralism, the problem of evil, and religious epistemology. The second, “Approaches,” contains four essays assessing the advantages and disadvantages of different methods of practicing philosophy of religion—analytic, Wittgensteinian, continental, and feminist.Less
The philosophy of religion as a distinct discipline is an innovation of the last 200 years, but its central topics—the existence and nature of the divine, humankind’s relation to it, the nature of religion, and the place of religion in human life—have been with us since the inception of philosophy. Philosophers have long critically examined the truth of and rational justification for religious claims, and have explored such philosophically interesting phenomena as faith, religious experience, and the distinctive features of religious discourse. The second half of the twentieth century was an especially fruitful period, with philosophers using new developments in logic and epistemology to mount both sophisticated defenses of, and attacks on, religious claims. The Oxford Handbook of Philosophy of Religion contains newly commissioned chapters by twenty-one prominent experts who cover the field in a comprehensive but accessible manner. Each chapter is expository, critical, and representative of a distinctive viewpoint. The Handbook is divided into two parts. The first, “Problems,” covers the most frequently discussed topics, among them arguments for God’s existence, the nature of God’s attributes, religious pluralism, the problem of evil, and religious epistemology. The second, “Approaches,” contains four essays assessing the advantages and disadvantages of different methods of practicing philosophy of religion—analytic, Wittgensteinian, continental, and feminist.
