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Natural evil (also non-moral or surd evil) is a term generally used in discussions of the problem of evil and theodicy that refers to states of affairs which, considered in themselves, are those that are part of the natural world, and so are independent of the intervention of a human agent.
That natural evils are a mechanism of divine punishment for moral evils that humans have committed, and so the natural evil is justified. [ 115 ] Free will defense
The dividing line between natural and moral evil is not absolutely clear however, as some behaviours can be unintentional yet morally significant. The distinction of evil from 'bad' is complex. Evil is more than simply 'negative' or 'bad' (i.e. undesired or inhibiting good) as evil is on its own, and without reference to any other event ...
With the 1994 film newly available in a three-disc Collector's Edition from Shout! Studios, it's a good time to look back at this artifact of the '90s culture wars.
Kant believed that human beings naturally have a tendency to be evil. He explains radical evil as corruption that entirely takes over a human being and leads to desires acting against the universal moral law. The outcome of one's natural tendency, or innate propensity, towards evil are actions or "deeds" that subordinate the moral law.
Moral universalism is the attempt to find a compromise between the absolutist sense of morality, and the relativist view; universalism claims that morality is only flexible to a degree, and that what is truly good or evil can be determined by examining what is commonly considered to be evil amongst all humans.
It is generally seen as taking multiple possible forms, such as the form of personal moral evil commonly associated with the word, or impersonal natural evil (as in the case of natural disasters or illnesses), and in religious thought, the form of the demonic or supernatural/eternal. [2]
Peter M.S. Hacker, in his book The Moral Powers, repeated the counter-example of cruelty, also mentioned by Russell: "The idea that evil is privative, that is, it consists in the absence of good, stripped of its theological trappings, is unconvincing. There is nothing privative about taking pleasure in the agony of others, or feeling joy at the ...