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David Benatar argues that there is a crucial asymmetry between the good and the bad things, such as pleasure and pain: 1. the presence of pain is bad; 2. the presence of pleasure is good; however 3. the absence of pain is good, even if that good is not enjoyed by anyone;
The first saying God, being above good and evil, produces impartially the effects to which we call good and evil. The second saying there’s an equal and independent power that produces evil. Lewis says that he doesn’t think the doctrine of the Fall answers whether it was better for God to create or not to create.
For instance, music is good for him that is melancholy, bad for him that mourns; for him that is deaf, it is neither good nor bad. Nevertheless, though this be so, the terms should still be retained. For, inasmuch as we desire to form an idea of man as a type of human nature which we may hold in view, it will be useful for us to retain the ...
One resolution to the problem of evil is that God is not good. The evil God challenge thought experiment explores whether an evil God is as likely to exist as a good God. Dystheism is the belief that God is not wholly good. Maltheism is the belief in an evil god. Peter Forrest has stated:
[7] [12] Secondly, one can make a case that there is a predominance of bad things over good things. [13] Non-existence is preferable to existence — since existence is bad, it would have been better if it had not been. [5]: 4 [6]: 27–29 [8]: 1 This point can be understood in one of the two following ways. Firstly, one can argue that, for any ...
When Bad Things Happen to Good People (ISBN 1-4000-3472-8) is a 1981 book by Harold Kushner, a Conservative rabbi.Kushner addresses in the book one of the principal problems of theodicy, the conundrum of why, if the universe was created and is governed by a God who is of a good and loving nature, there is nonetheless so much suffering and pain in it—essentially, the evidential problem of evil.
In his introduction to process theology, C. Robert Melse argued that, although suffering does sometimes bring about good, not all suffering is valuable and that most does more harm than good. [40] Process theologian David Griffin contested "the utility of soul making". He argued that the Irenaean theodicy supposes that God inflicts pain for his ...
Epicurus was not an atheist, although he rejected the idea of a god concerned with human affairs; followers of Epicureanism denied the idea that there was no god. While the conception of a supreme, happy and blessed god was the most popular during his time, Epicurus rejected such a notion, as he considered it too heavy a burden for a god to have to worry about all the problems in the world.