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The possibility of evil
Arguments for and against the problem of evil
The possibility of evil
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The Problem of Evil is an argument that highlights the contradiction between the existence of evil and the existence of God. The Problem of Evil basically states that if a perfect being like God existed, then existence of evil should not and is impossible to co-exist with, because such an almighty, all-power God would not allow it to. It is apparent to some people that the existence of evil and suffering itself in our world is the biggest challenge against the belief in the perfect being, higher power, known as God. I believe the Problem of Evil is the best and justifiable argument against the existence of God, because if God was truly all-powerful and omnipotent then he would not allow there to be any evil or suffering. It is the most apparent …show more content…
Plantinga’s Free Will defense could defend the aspect of why God should allow there to be moral evils in the world, but there is no explanation or evidence for God to allow there to be natural evils. Who is Plantinga or anyone to know what God in truth is allowing or not. No one is God, we don’t know his reasoning behind his actions but all we do know is what attributes he has. And the attributes of a person or a being like God show the character and being God wants to be and everyone he creates. Andrea M. Weisberger sums up the reason for the Problem of Evil to be successful best when she states: “Both natural evil, the suffering that occurs as a result of physical phenomena, and moral evil, the suffering resulting from human action, comprise the problem of evil. If evil cannot be accounted for, then belief in the traditional Western concept of God is absurd” (Weisberger 166). At the end of the day, everyone can come up with all these numerous counter arguments and responses to the Problem of Evil but no one can be entirely responsible or accountable for the evil and suffering in a world where there is the existence of a “omnipotent, omniscient, and benevolent God.” Does the argument of the Problem of Evil or even the counter arguments help the evil and suffering of innocent human beings across this world? No. However, the Problem of Evil is most successful in recognizing the evil and suffering of the world but not presenting a God that is said to be wholly good and perfect to be blamed and as a valid excuse for the deaths and evil wrongdoings of this world. If there is truly a God and the maker of this universe did create human beings, then in this perfect world that this perfect God made, I do not just see God’s wholly good but also the bad and ugly. God must not be omnipotent, omniscient, and benevolent then and the definition of God is false and the existence of God
Although this is not a guarantee to come from evil, it is what leads most down the righteous path. Being able to will for God to fix their will is what allows God to intervene and fix someone’s defective free will. The fixing of defective free will by a person freely willing that God fix it is what Stump believes to be the foundation of a Christian solution to the problem of evil.
The problem of evil is a difficult objection to contend with for theists. Indeed, major crises of faith can occur after observing or experiencing the wide variety and depths of suffering in the world. It also stands that these “evils” of suffering call into question the existence of an omnibenevolent and omnipotent God of the Judeo-Christian tradition. The “greater good defense” tries to account for some of the issues presented, but still has flaws of its own.
The problem of evil is inescapable in this fallen world. From worldwide terror like the Holocaust to individual evils like abuse, evil touches every life. However, evil is not a creation of God, nor was it in His perfect will. As Aleksandr
Upon reading Claudia Card’s “Evils” she deepens her understanding of evil post 9/11. Card goes on to write that her adjustments to the accounts of evil include first that evils are inexcusable and not just culpable, she also states that evils need not be extraordinary and that all institutional evil implies individual reason to blame. Claudia Card continues to define evil as reasonably foreseeable intolerable harms produced, maintained, supported and tolerated by culpable wrongdoings. Evils have two parts, harm and agency. How Card identifies the difference between evil and lesser wrongs is the harm component. Also she has named her theory the atrocity theory because atrocities are her paradigms of evil. But natural disasters such as hurricanes, floods and earthquakes can be disastrous they are not considered atrocities because they are not produced, aggravated by culpable wrongs. They are also not foreseeable. Some examples of evil include genocide or premeditated murder.
The problem of reconciling an omnipotent, perfectly just, perfectly benevolent god with a world full of evil and suffering has plagued believers since the beginning of religious thought. Atheists often site this paradox in order to demonstrate that such a god cannot exist and, therefore, that theism is an invalid position. Theodicy is a branch of philosophy that seeks to defend religion by reconciling the supposed existence of an omnipotent, perfectly just God with the presence of evil and suffering in the world. In fact, the word “theodicy” consists of the Greek words “theos,” or God, and “dike,” or justice (Knox 1981, 1). Thus, theodicy seeks to find a sense of divine justice in a world filled with suffering.
Shirley Jackson’s short story “ The Possibility of Evil” is about a little old lady named Miss Strangeworth. She thinks she’s in charge of the town and to make sure it’s free from all evil because her grandfather built the first house on Pleasant Street. At first Miss Strangeworth is a nice little old lady, worrying about people and wondering what others are up to. Then in the middle of the story she becomes a little rude to a few of the townspeople. In the end Miss Strangeworth thought she was getting rid of the evil in the town, but in reality she was causing evil in the town by showing her true colors and being extremely mean and cruel to others. Don’t judge a book by it’s cover because people aren’t always what they seem to be.
There is evil. 3. So, God does not exist”. Since there is evil, then that means God does not exist. So there is no loving and powerful God. However, if there is a God then he is not all loving and powerful. Daniel Howard-Snyder states in his article “God, Evil, And Suffering,”: “We would have to say God lacks power and knowledge to such an extent that He can 't prevent evil. And there lies the trouble. 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? Suppose he had a reason to permit evil, a reason that was compatible with his never doing wrong and his being perfect in love, what I 'll call a justifying reason. For example, suppose that if he prevented evil completely, then we would miss out on a greater good, a good whose goodness was so great that it far surpassed the badness of evil. In that case, he might not prevent evil as far as he can, for he would have a justifying reason to permit it” (5). Even if God had a reason to allow evil, he who is all loving and powerful would want the least amount of people to suffer and feel pain. Since God knows
In order to understand The Problem of Evil, we must first understand the concept of God. The God that this problem addresses is what we call a PKM god. This god is accepted in multiple religions, such as Christianity, Islam, and Judaism. Over half of the world population claims to be followers of any of
The Deductive Problem of Evil One of the major philosophical debates concerning God's existence involves the problem of evil. The problem has two basic formulations, one is deductive, the other inductive. The deductive form of the problem asks the following: Is the existence of evil logically compatible with a necessarily benevolent and necessarily omnipotent being? One of the philosophers who discusses the problem is Richard Gale. I will begin this essay by outlining the deductive problem of evil according to Gale.
“God whispers to us in our pleasures, speaks to us in our conscience, but shouts in our pains: It is His megaphone to rouse a deaf world” (Lewis, 1994, p. 91). Throughout history man has had to struggle with the problem of evil. It is one of the greatest problems of the world. Unquestionably, there is no greater challenge to man’s faith then the existence of evil and a suffering world. The problem can be stated simply: If God is an all-knowing and all-loving God, how can He allow evil? If God is so good, how can He allow such bad things to happen?Why does He allow bad things to happen to good people? These are fundamental questions that many Christians and non-Christians set out to answer.
The problem of evil has been a huge debate between atheists and theists. The problem of evil is how can evil occur in the world if God, a perfect being, created the world, and why do bad things happen to good people if God is in charge. Used to critique theism, the problem of evil questions God’s perfection and his existence. It questions God’s perfection by saying, “Whoever does not chose the best is lacking in power, or in knowledge, or in goodness” (Leibniz 89). This means that people do not think that God can be all powerful or perfect because they do not think that this world was the best possible choice. The problem of evil also critiques the question of God’s existence by saying, “If there is more evil than
Immanuel Kant was a German philosopher working in the late seventeenth century and has been considered “The greatest member of the idealist school of German philosophy” (Aquila 1989). Kant’s work regarding evil especially that covered in his work Religion has received more attention since the start of the twenty first century than it did in his time (Hanson 2012). This rise in attention could be accounted for due to a wider search for answers in regards to “evil”. Previously unimaginable events that have occurred in modern times from the Holocaust to the 9/11 atrocities, make us question morality and ourselves as a human race, leading to questions such as, “are the people responsible for these crimes normal?” “Are these people born evil?”
The problem of evil is a question that many philosophers have attempted to explain in their perspective. This particular problem made many theorists question the existence of evil in the world when God is claimed to be omnibenevolent, omniscient, and omnipotent. Because this challenging inquiry was illuminated, it challenged the existence of God and His power to be good. In this paper, I will support Voltaire’s argument in Candide against Leibniz’s theory of optimism in the Essays on the Goodness of God, the Freedom of Man and the Origin of Evil.
In, “The Problem of Evil,” Eleonore Stump argues that the existence of evil in our world does not mean God cannot exist. Stump gives the claim, the good produced by free will overwrites the subsequent evil, making Union with God possible. In this paper I hope to show that God can exist alongside evil, but my belief is that human free will is limited. There are three claims that the majority of intelligent people are committed to and agree upon if God exists; God is omnipotent, God is omniscient, and God is perfectly good. These claims may be considered universally true, but a point brought up to contradict these claims is, there is evil in the world.
Exploring the existence of God or even the possibility of the existence of God, upon the basis of evil is the focal point of this paper. Such evils that will question the probability of God’s existence will be centered on gratuitous and horrendous evils. In this essay, the concept of evil and the existence of God will be explored through Marilyn McCord-Adam’s (1989) discussion of horrendous evils, Stephen Wykstra (1986) and Alvin Plantinga’s (1977) defense of skeptical theism and critique of William Rowe, as well as through Rowe’s (1979) argument against the ability for evil (including gratuitous) to exist alongside an omniscient omnipotent wholly good God. I do not defend nor discredit either theory, for both contain critical errors that