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How did the greeks regard their gods
Ancient greek relationship to gods
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In book III of The Consolation of Philosophy, Boethius establishes the fact that God is the world's helmsman, the divine reason, the supreme good, the origin of all things. He demonstrates that God is omnipotent and omniscient. Nothing more superior can even be conceived of. Through the concept of unity, through which things basically become good, Boethius shows that God and happiness are one, the divine goodness. He concludes, "God is the essence of happiness." (70)
Book IV is the turning point in the theodicy, in the first chapter Boethius is truly puzzled by the presence of evil in the world. "But the greatest cause of my sadness is really this - the fact that in spite of a good helmsman to guide the world, evil can still exist and even pass unpunished… That this can happen in the realm of an omniscient and omnipotent God who wills only good, is beyond perplexity and complaint." (85) At this point the argument of good vs. evil begins. Philosophy starts the explanation by saying that since good and evil are opposites, they cannot coexist. She claims that evil is simply a lack of goodness. Since God is omnipotent and can only do good, evil is nothing.
In The Consolation of Philosophy, Boethius uses good vs. evil argument in an objective, metaphysical view, on an abstract level. Good being the all-powerful God and evil being nothing. Parallel to that view, there is good vs. bad, which is presented from a human viewpoint. While the good has similar meani...
An Analysis of Peter van Inwagen’s The Magnitude, Duration, and Distribution of Evil: a Theodicy
Through the analysis of characters and their actions, the novel Grendel suggests society has adopted good and evil’s unequal relationship for meaningfulness in life. The modern society is built on the opposite forces of nature and that evil must be challenged although good prevails it. However, evil and good is subjective which makes the true struggle between good and evil. Moreover, our every day actions are differentiated between good and evil acts. Unfortunately, while this occurs, good and evil will never be a black and white concept.
Consequently, this should not bring him comfort since he is unable to understand it. To fully trust and find comfort in what Lady Philosophy tells Boethius, he must have faith not only in the reasoning of Lady Philosophy but also in a good God. One cannot reason himself to see all things working out for good, they must have faith. Only Providence is capable of seeing how exactly everything works out in the end, humans are left with limited knowledge and the capacity to have faith and trust in God. This is the situation Boethius is left in. His situation is dire, and Lady Philosophy is attempting to help him by reasoning him through a series of assumption to cure him of his sorrow. But in the end, Boethius must have faith to find true
A second and stronger objection to Mackie’s version of the problem of evil is explained to us using the terms 1st and 2nd order goods and evils. 1st order goods/evils are purely physical. Examples are pleasure and pain, happiness and misery. It is claimed by many theists that 1st order evils such as pain and suffering are necessary for 2nd order goods like courage and charity. However there exists what Mackie calls a “fatal objection” to this claim and that is that along with 2nd order goods there must also exist 2nd order evil...
In the excerpt from Philosophy of Religion, John Hicks outlines the problem of evil as such:
A foundational belief in Christianity is the idea that God is perfectly good. God is unable to do anything evil and all his actions are motives are completely pure. This principle, however, leads to many questions concerning the apparent suffering and wrong-doing that is prevalent in the world that this perfect being created. Where did evil come from? Also, how can evil exist when the only eternal entity is the perfect, sinless, ultimately good God? This question with the principle of God's sovereignty leads to even more difficult problems, including human responsibility and free will. These problems are not limited to our setting, as church fathers and Christian philosophers are the ones who proposed some of the solutions people believe today. As Christianity begins to spread and establish itself across Europe in the centuries after Jesus' resurrection, Augustine and Boethius provide answers, although wordy and complex, to this problem of evil and exactly how humans are responsible in the midst of God's sovereignty and Providence.
In this paper, I will use the writings of John Hick and Richard Swinburne to dispute the problem of evil argument. After I first elaborate on the P.O.E., I will give support for God’s existence with regards to the problem of evil. Then, I will address further counterarguments
Many people have different views on the moral subject of good and evil or human nature. It is the contention of this paper that humans are born neutral, and if we are raised to be good, we will mature into good human beings. Once the element of evil is introduced into our minds, through socialization and the media, we then have the potential to do bad things. As a person grows up, they are ideally taught to be good and to do good things, but it is possible that the concept of evil can be presented to us. When this happens, we subconsciously choose whether or not to accept this evil. This where the theories of Thomas Hobbes and John Locke become interesting as both men differed in the way they believed human nature to be. Hobbes and Locke both picture a different scene when they express human nature.
On The Genealogy of Morals, Essay I refers to the second stage of human morality—the emergence of the concepts of "Good" and "Evil" as categories o...
The evil of mankind outweigh the good, thus casting men into misery. While philosophers fight over the existence and nature of God, they can only hope for happiness in another realm. As seen in both texts, arguing over unanswerable questions does nothing to ease the pain of an existence in a world where perfect happiness does not exist and misery
Philosophers of the Medieval period struggled with the problem of evil - specifically, the existence of evil brought a question to the fore: if the world was created by an omnipotent and omnibenevolent God, then how was it that evil existed? To further complicate the matter, a second question branched off of the first as individuals pondered over whether or not God was ultimately the cause of evil. If God created everything, and evil exists as part of everything, then God, logically, had created evil. But this presented yet another issue, in that if God had knowingly created evil, then he could not truly be all-good. And it is these concerns that philosophers addressed.
Boethius places an increased emphasis on God’s eternal goodness to prove He can neither causes nor condone wickedness, intending to provide comfort for the virtuous affected by injustice. Boethius’s belief concerning the interaction of evil and justice in the Consolation of Philosophy intends to comfort the virtuous from the seemingly wicked world. Lady Philosophy, representing reason, soothes Boethius’s initial concerns by explaining how evil, the absence of good, can never defeat justice, and that the wicked will receive their punishment when Providence sees fit. Boethius also places an increased emphasis on God’s eternal goodness to clarify the role of Providence in the natural plan of the world. Boethius advises the reader that true happiness can only be found in the stability of the self and a virtuous lifestyle.
The following analysis deals with the nature and source of evil and whether, given our innate motives and moral obligation, we willingly choose to succumb to our desires or are slaves of our passion. From this argument, I intend to show that our human nature requires that we play into our desires in order to affirm our free will. This is not to say that our desires are necessarily evil, but quite the opposite. In some sense, whatever people actually want has some relative value to them, and that all wanted things contain some good. But given that there are so many such goods and a whole spectrum of varying arrangements among them, that there is no way we can conceive anything as embodying an overall good just because it is to some degree wanted by one or a group of persons. In this light, there arises conflict which can only be resolved by a priority system defined by a code, maybe of moral foundations, which allows us to analyze the complexities of human motivation. I do not intend to set down the boundaries of such a notion, nor do I want to answer whether it benefits one to lead a morally good life, but rather want to find out how the constructs of good and evil affect our freedom to choose.
It is Benatar’s belief that when people defend the notion that its better to exist than to never have come into existence, they do so using arguments that appeal to pleasures outweighing pain. For example, let us take the expression it is better to have loved and lost than to have n...
In this paper I will look at Thomas Aquinas’ discussion from the Summa Contra Gentiles Book III Chapters 27 to 37 examining the pursuit of happiness and the ultimate source of happiness. I will first discuss the various kinds of happiness which Aquinas describes in the Contra Gentiles and how they may appear at first sight to satisfy the definition of happiness. I will then look at why he refutes these pursuits as the true source of happiness. Secondly, I will look at how the knowledge of God, to Aquinas is the ultimate source of happiness for man even though a full understanding is unattainable in this life. I will then defend this argument which I feel supports that happiness is linked to God and why I believe it is a valid argument.