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Dostoevsky why is there evil explained
Dostoevsky why is there evil explained
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Dostoevsky: Why is there evil?
This story is about two brothers, Ivan and Alyosha. Alyosha is a monk and Ivan is his brother who doesn’t believe or accept God. Ivan believes that God cannot exist because there is evil. He doesn’t want to try and be convinced otherwise by his brother.
Ivan accepts and believes in God and says that there has to be evil. Evil has to be permitted because without it men would never know the difference between good and evil. This is important because it makes us aware of what could happen in the afterlife.
We should think about if the fact of evil counts against the existence of God. I think that evil and good must be present because the people that are evil and have fun at others expenses will pay after they die, and the people who are good and get persecuted will have a rewarding afterlife.
B.C. Johnson: Why doesn’t God intervene to prevent evil.
Johnson, an atheist, writes about how there cannot be a God because of all the evil that happens. He talks about how innocent babies are killed in fires, and how Hitler was allowed to live. He also says if God exists he would have to be evil.
This story was written to show us that there couldn’t be a God because of the mass amounts of evil that take place. It’s a very one sided argument because he lists all of the bad things and none of the good things in the world. It was also written to see his beliefs in religion or non-beliefs because he is an atheist. He is using all of the evil things to support his atheism.
We should think about the fact that no good things were brought up such as love, friendship, and family. God has to allow evil in the world because if he didn’t, we would never know the difference between good and evil.
Hick: There is a reason why God allows Evil.
Hick writes about how evil has been around forever with the climax being when Jesus was crucified. He asks why an all-powerful God would allow this and says it’s because of the free will given to us. Everything bad happens because this world is not perfect and this is where “soul-making” begins.
This was written to show us that God allows evil because he doesn’t want us to be in a utopia because we will never build our souls.
... passage to suggest the essential role natural evils play in this story: "People who do not believe in God do not, of course, see our living to ourselves as a result of a prehistoric separation from God. But they can be aware – and it is a part of God’s plan of Atonement that they should be aware – that something is pretty wrong and that this wrongness is a consequence of the intrinsic inability of human beings to devise a manner of life that is anything but hideous" (203). Nowhere does experience prove this inability of human beings to escape the hideousness of the world more than in the case of natural disasters. They have existed as long as the human race, and though it may be possible for a person to delude him or herself into believing he or she is living a good life in a seemingly good world, no one can deny the horrible dangers that natural disasters present.
...n idea about the human psyche and the nature of evil. Throughout the novels, we have acts that were dubbed as evil. Some of these were: the acts of the rabbi’s son, the killing of Simon, and even the joy Eliezer felt at the death of his father. All of these points and the many that weren’t mentioned all shared a singular idea. It was that the ulterior motive of these acts revolved around people reacting on instinct and desire. From these, we gain the final message of the novel that was proven time and time again. This message was that evil isn’t an act that just isn’t moral. Evil is the primal, instinctual, an animalistic rage that lives in the darker part of our heart, a part of the heart that is brought to light upon the moment the chains of civilization are broken..... A moment where we fall prey to our instincts and our conscience disappears into the darkness.
The lines that define good and evil are not written in black and white; these lines tend to blur allowing good and evil to intermingle with each another in a single human being.
It appears that the problem of evil is a substantial one. While arguments exist that can challenge assumptions of the problem, it sometimes requires some definition contorting and does not answer all the challenges evil presents. The greater good defense presents some key insights into how we must perceive God’s actions but does not completely defend against the presented problems of evil. Therefore, a more plausible defense is needed to eliminate the problems evil creates with the Judeo-Christian concept of God.
This thesis is shown by John Hick in his article Evil and Soul-Making. As Hick explains, humans already exist in God’s image but have “not yet been formed into the finite likeness of God . . . Man is in the process of becoming the perfected being whom God is seeking to create. However, this is not taking place – it is important to add – by a natural and inevitable evolution, but through a hazardous adventure in individual freedom . . . this involves an accumulation of evil as well as good” (Hick 1-2). In other words, humanity is slowly progressing toward a world in which evil does not exist, as implied by the term “finite likeness of God,” but in order to reach that state, we must first deal with acts of evil, in order to learn what good truly is. On a personal level, this is known as soul-builder
Good, is portrayed by God, and evil seems to be what fate has in store for the
There is evil. 3. So, God does not exist”. Since there is evil, then that means God does not exist.
Has evil always been around, or did man create it? One could trace evil all the way back to Adam and Eve; however, evil came to them, but it was not in them. When did evil become part of a person? No one knows, but evil has been around for a long time and unfortunately is discovered by everyone. In many great classics in literature evil is at the heart or the theme of the novel, including Harper Lee’s novel To Kill a Mockingbird. This classic book demonstrates the growing up of two children in the South and illustrates the theme of evil by showing how they discover, how they deal, and how they reconcile themselves to the evils they experience.
Opponents of God’s existence argue if an all-knowing and good god exists, why is there such an abundance of evil in the world.
The majority of people experience numerous events that change the course of their life. Saint Augustine, a prominent figure in the Catholic Church, experienced this event when he converted to Christianity. The process of converting, however, was a long, confusing process. A philosophical man, Augustine made sure to think hard about something before committing to it; as a result, he had a plethora of religious questions, with the majority revolving around God. Several of these questions pertain to evil and the role God has with it.
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.
It is perhaps the most difficult intellectual challenge to a Christian how God and evil can both exist. Many of the greatest minds of the Christian church and intellects such as Augustine and Thomas Aquinas spent their entire lives trying to solve this problem, and were unsuccessful (Erickson, 2009, p.439). However, this dilemma is not only an intellectual challenge, but it is emotional. Man feels it, lives it. Failing to identify the religious form of the problem of evil will appear insensitive; failure to address the theological form will seem intellectually insulting. This conundrum will never be completely met during our earthly life, but there are many biblical and philosophical resources that help mitigate it.
In the novel “Hunger” by Knut Hamsun, the novel’s narrator is unfortunate enough to go through delusions and pains that are caused by what many people cannot experience in the modern days; state of being hungry. As the novel progresses narrator becomes more intoxicated into state of delusion as the hunger deepens. In many scenes of the novel, narrator relates to God many times. Narrator blames, thanks, and even to talk one-sided dialogues with his imaginary God. While many can think that God doesn’t take key parts in novel and let it slip as just another symptom of narrator’s delusion, the scenes with God being a part reveals that God plays both scapegoat and a person of gratitude for narrator’s outcome for every action he takes. From the passages it can be deducted that both narrator and Hamsun have attitude that God is ominous and act as catalyst in everyday life.
more than evil is capable of what seems to be good. More often in the story, God
Ivan Karamazov rejected God by rejecting the world, which is corrupted by suffering and cruelty. In Fyodor Dostoyevsky’s book-chapter “Rebellion,” Karamazov showed complexity and depth in their understanding and analyzing of human suffering. The question that led him to reject God focused on God allowing suffering to exist in the world, especially that of children who have not sinned. Karamazov rejected a world founded by suffering and cruelty, therefore rejecting God in light of catastrophic suffering, especially concerning innocent children. Karamazov is deeply troubled by the injustice displayed alongside the existence of a benevolent God, and questions how a Just God can permit such tragic cruelties. Even when he tried to reason that God sacrificed our world for an unconceivable harmonious place, to him there is nothing divine about God’s sacrifice. He does not see the purpose in a child’s suffering so that all of humanity can enter the kingdom of heaven after death. This argument led to him asking his brother Alyosha if he would consent to the suffering of just one child in order to bring universal peace, but Alyosha denied. Karamazov would not consent either, and he stated that he would gladly return his ticket to the entrance of heaven because he cannot understand the existence of God as a perfect being if He allows for children to suffer. Karamazov renounces harmony at the cost of all the suffering that takes place in the world because he sees “Chris-like love for people as a miracle impossible on earth” (1). He claims that harmony comes at a high price and demands justness here on earth, not in the after life. Therefore, his rejection of God is the rejection of a place where oppressors and victims live in “harmony” among ...