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Nature versus nurture on human development
Nature versus nurture on human development
Nature/nurture debate in relation to the development of an individual
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Philo first begins his argument by stating that if God is truly dominant than he can control everything. Afterwards he continues on to state that if God was willing to avert evil but not able to than he was inept. If he is able to avert it but not willing to, he is malicious. With that being said, Philo concluded that if God truly believed in the well being of man-kind, than there would be no evil in this world.
Demea responds by stating that we are only a speck in the whole universe limited to only what we can see. What seems evil to us now may not be evil for we cannot see how everything will end. Once we look at everything as a whole, we must make the connections and understand that with God in charge, everything will work out for the best. We cannot say that God is evil when we are only looking at the world from our point of view for we cannot see the ultimate goal which God seems to have in mind. After analyzing what Demea states, one finds that he is unknowingly on the same page as Philo.
Cleanthes retorts by saying that his suppositions should never be acknowledged. He questions how any hypothesis can be proven if there is no way to tell if it is true. If one considers the likelihood of what Demea stated to be true, then we must be able to prove that it can be reality. He explains that the only way to defend divine benevolence is to oppose the evils that are sent upon us humans. Demea attempts to prove that good occurs more than the bad but we tend to focus and put emphasis on the evil more.
Philo comes back saying if he allows what Cleanthes said to be true with their being less bad than good than Cleanthes must also admit that the evils that humans suffer through is still forevermore worse than the good. It is much...
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...no cause to believe that one could. If the character chooses to believe that a God exists than they are only creating an irrational and inconsistent argument. He goes on to continue another argument about a disfigured building. In any normal situation, the architect would be blamed for any complications in the engineering of the building. If God created the universe, than he should blamed for any flaws that are existing in it along with the fact the fact that God was not adequate enough to create a perfect universe. In the end, Philo makes his final point by stating that the world does not exist in a way which would give one reason to believe that there is a God. He believes that no matter how many arguments Cleanthes comes up with, there will still be no proof that a God exists in which he believes to be true based on the fact that there is no observable evidence.
In his essay, "The Magnitude, Duration, and Distribution of Evil: a Theodicy," Peter van Inwagen alleges a set of reasons that God may have for allowing evil to exist on earth. Inwagen proposes the following story – throughout which there is an implicit assumption that God is all-good (perfectly benevolent, omnipotent, and omniscient) and deserving of all our love. God created humans in his own likeness and fit for His love. In order to enable humans to return this love, He had to give them the ability to freely choose. That is, Inwagen holds that the ability to love implies free will. By giving humans free will, God was taking a risk. As Inwagen argues, not even an omnipotent being can ensure that "a creature who has a free choice between x and y choose x rather than y" (197)1. (X in Inwagen’s story is ‘to turn its love to God’ and y is ‘to turn its love away from God,’ towards itself or other things.) So it happened that humans did in fact rebel and turn away from God. The first instance of this turning away is referred to as "the Fall." The ruin of the Fall was inherited by all humans to follow and is the source of evil in the world. But God did not leave humans without hope. He has a plan "whose working will one day eventuate in the Atonement (at-one-ment) of His human creatures with Himself," or at least some of His human creatures (198). This plan somehow involves humans realizing the wretchedness of a world without God and turning to God for help.
Firstly, Peter is seen as the human manifestation of evil yet he is capable of performing civil acts towards ...
It also follows that God, not as benevolent as could be hoped, prefers the maximization of good (2) as opposed to the minimization of evil (1). This is disquieting for the individual who might be the victim of suffering a “greater good.”
For how could God have enough power and knowledge to create and sustain the physical universe if He can 't even prevent evil? How could He be the providential governor of the world if He is unable to do what even we frequently do, namely prevent evil?” (5). This statement argues that God is not all powerful because he is unable to prevent evil in the world. Daniel Howard-Snyder then argues that: “Would a perfectly good being always prevent evil as far as he can?
The argument from design discussion occurs in parts two through five of the Dialogues, and begins with Demea professing that what needs to be questioned is God’s nature, not his existence, since all three of the members already agree that God exists. He says that humans are weak and will never be able to understand God’s nature, stating “finite, weak, and blind creatures, we ought to humble ourselves in his august presence, and, conscious of our frailties, adore in silence his infinite perfections, which eye has not seen, ear has not heard, neither has it entered into the heart of man to perceive” (Hume 607). By this, Demea means that understanding God’s nature is beyond the capacity of human understanding, and humans will never have a clear answer regarding it. Philo agrees with Demea on this idea, but also says that he does not assume that God is like humans in any way at all. To defend his argument, he says “Wisdom, thought, design, knowledge— these we justly ascribe to him, because these words are h...
When responding to Demea’s comment he states that this is just conjecture and superstition or witchery. There is no visible evidence to show us things are happening and these these can never be tested for there truth in their argument. He then continues to Philo’s argument were he mentions God’s altruism or perfect benevolence. This meaning he is selfless nature, but one would then have to deny the argument. Meaning ridding of the despair. Why are we concerned about what we cannot judge when we in turn cannot even judge ourselves? He is trying to say hear that how could you do something you have not even experienced. You had no prior knowledge to do such things or know such things. He then formulates an argument: Saying if one would focus not only misery you would view then good. Saying that there is not only misery in the world it seems we as people only focus on the bad. But if we take a chance to look at happy thoughts it wouldn’t be a miserable world. Then stating there is more good in the world, then we would not focus on the bad things but the good things as well. Like a scale if you were the measure the good and misery in the world. Goodness severely outranks the bad. Concluding, we feel both misery and good as a whole in being a human being. Meaning we are not one without the other. Like ying and yang. You must have the good part of a human as well as one the can experience the bad things or it is no human at
By this argument a posteriori, and by this argument alone, do we prove at once the existence of a deity, and his similarity to human mind and intelligence? By saying “observing the growth of a hair, can we learn anything concerning the generation of a man?” on page 24, Philo reveals a fatal weakness in Cleanthes’s comparison. Just like it is impossible to know the generation of a human being by observing how his hair grows, it is impossible to understand the universe in its entirety by understanding how a machine works.
God is the source of evil. He created natural evil, and gave humans the ability to do moral evil by giving them a free will. However, had he not given people free will, then their actions would not be good or evil; nor could God reward or punish man for his actions since they had no choice in what to do. Therefore, by giving humans choice and free will, God allowed humanity to decide whether to reward themselves with temporary physical goods, and suffer in the long run from unhappiness, or forsake bodily pleasures for eternal happiness.
...eradicating the element of fear. It would always be reasonable to maintain the typical conception of an omnibenevolent God who would never intend for moral wrongs to be done.
He concludes he did not create the idea of God. A finite being is incapable of creating an idea of an infinite possibility. Therefore, God must have created the idea already in him when he was created. Concluding that God exists. He also touches upon the idea in which he resolves that it cannot be a deceiver.
Skepticism about religion is just as old as religion itself. There always have been, and always will be doubters. Over time, some have felt the need to solidify their faith, and champion God. This was John Milton’s quest when he sought out to write Paradise Lost. He thought the time had come that he did his church a service. He found his opportunity when it came time for a question to be answered: If there is a god, why is there evil? According to Josepha Morbey, “Milton believes that God is all-powerful, all-seeing, and entirely good, and yet there is evil in the world. For Milton, this is a problem.” Indeed it is a problem, because many people disagreed with this. In order to answer the question of evil in God’s presence, Milton wrote Paradise Lost. John Milton’s Paradise Lost will be critiqued for its content, execution, and impact in relation to theodicy.
(Put something here as an introduction) Philo grants to Cleanthes & Demea that there must be a cause for things to exist, and that it is common for men to refer
When it comes to religious beliefs, people have opinions that can be very conservative, to people who have extremist opinions. It is nearly impossible to say whose opinions are correct, but one thing that can be found in their opinions is a middle ground. From religion to religion, people tend to have some degree of similarities in their beliefs or practices. I saw something parallel to this during my interviews. I interviewed four very different people, from different generations, and different religions, yet I found similarities within many of their answers.
Subsequently, the bigger issue at hand; the wager between the Lord and the Devil (Mephisto). The bet between the spiritual beings were whether Faustus: the lone-representative of all humanity, will be able to shoulder the weight of good and evil. Nevertheless, how huge the temptation of personal gain. In this sense, I acquired that the Lord’s view of humanity: is imperfection isn’t absolute and man’s potential for the greater good can be refined.
Religion can be defined as a system of beliefs and worships which includes a code of ethics and a philosophy of life. Well over 90% of the world 's population adheres to some form of religion. The problem is that there are so many different religions. What is the right religion? What is true religion? The two most common ingredients in religions are rules and rituals. Some religions are essentially nothing more than a list of rules, dos and don 'ts, which a person must observe in order to be considered a faithful adherent of that religion, and thereby, right with the God of that religion. Two examples of rules-based religions are Islam and Judaism. Islam has its five pillars that must be observed.