The Problem of Evil (Stanford Encyclopedia of Philosophy)

The second part in a series on the Problem of Evil designed for people studying Philosophy of Religion at AS/A2 Level. In part one I gave an introduction to the problem of Evil. In later parts I will look at the Irenaean Theodicy and the Free Will Defense

Often, evil denotes profound immorality

Evil, in a general context, is the absence or opposite of that which is described as being good

Free Evil Essays and Papers - 123helpme

Defining evil is no easy task. Bloodshed can be seen. Death can be witnessed. Graves can be dug. However specifically outlining the action involves a vast assortment of arguments, measures of morality, religion and cultures. The Problem of Evil cannot be demarcated without assessing the fallen state of mankind. Admittedly, one’s political agenda also affects their approach. Skeptics and Liberals often are more likely to not be people of great faith. This is not an absolute rule- but merely a common trend. One consequence of disbelief is a refusal to acknowledge a Deity of Higher Authority. Morality becomes a subjective contention, determined primarily by the consciousness and societal ideals. Consequently, this column will not satisfy the Liberal-minded person who disputes the existence of God. I would expect nothing less.

Free Evil papers, essays, and research papers

24. This was the primal lapse of the rational creature, that is,his first privation of the good. In train of this there crept in, even withouthis willing it, ignorance of the right things to do and also an appetite fornoxious things. And these brought along with them, as their companions, errorand misery. When these two evils are felt to be imminent, the soul's motion inflight from them is called fear. Moreover, as the soul's appetites aresatisfied by things harmful or at least inane--and as it fails to recognize theerror of its ways--it falls victim to unwholesome pleasures or may even beexhilarated by vain joys. From these tainted springs of action--moved by thelash of appetite rather than a feeling of plenty--there flows out every kind ofmisery which is now the lot of rational natures.

These results are sorted by most relevant first (ranked search)
We’d like to use this post as an opportunity to collect the third-party Fate publishers out there

Camille Paglia: The Modern Campus Cannot Comprehend Evil

15. But when we say that evil has its source in the good, do notsuppose that this denies our Lord's judgment: "A good tree cannot bearevil fruit."This cannot be, even as the Truth himself declareth: "Men do not gathergrapes from thorns," since thorns cannot bear grapes. Nevertheless, fromgood soil we can see both vines and thorns spring up. Likewise, just as a badtree does not grow good fruit, so also an evil will does not produce gooddeeds. From a human nature, which is good in itself, there can spring fortheither a good or an evil will. There was no other place from whence evil couldhave arisen in the first place except from the nature--good in itself--of anangel or a man. This is what our Lord himself most clearly shows in the passageabout the trees and the fruits, for he said: "Make the tree good and thefruits will be good, or make the tree bad and its fruits will be bad."This is warning enough that bad fruit cannot grow on a good tree nor good fruiton a bad one. Yet from that same earth to which he was referring, both sorts oftrees can grow.

Gandalf | The One Wiki to Rule Them All | FANDOM …

Gandalf invites Bilbo on an adventure

One problem with an appeal to libertarian free will is that nosatisfactory account of the concept of libertarian free will is yetavailable. Thus, while the requirement that, in order to be free inthe libertarian sense, an action not have any cause that lies outsidethe agent is unproblematic, this is obviously not a sufficientcondition, since this condition would be satisfied if the behavior inquestion were caused by random events within the agent. So one needsto add that the agent is, in some sense, the cause of the action. Buthow is the causation in question to be understood? Present accountsof the metaphysics of causation typically treat causes as states ofaffairs. If, however, one adopts such an approach, then it seems thatall that one has when an action is freely done, in the libertariansense, is that there is some uncaused mental state of the agent thatcausally gives rise to the relevant behavior, and why freedom, thusunderstood, should be thought valuable, is far from clear.

Where is God When Bad Things Happen

St. Augustine, Enchiridion: On Faith, Hope, and Love …

87. By the same token, the resurrection is not to be denied inthe cases of monsters which are born and live, even if they quickly die, norshould we believe that they will be raised as they were, but rather in anamended nature and free from faults. Far be it from us to say of thatdouble-limbed man recently born in the Orient--about whom most reliablebrethren have given eyewitness reports and the presbyter Jerome, of holymemory, has left a written account --farbe it from us, I say, to suppose that at the resurrection there will be onedouble man, and not rather two men, as there would have been if they hadactually been born twins. So also in other cases, which, because of some excessor defect or gross deformity, are called monsters: at the resurrection theywill be restored to the normal human physiognomy, so that every soul will haveits own body and not two bodies joined together, even though they were bornthis way. Every soul will have, as its own, all that is required to complete awhole human body.