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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.
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.
The experiential problem is the difficulty in believing in a concept of a loving God when confronted by evil and suffering in the real world, such as from epidemics, or wars, or murder, or natural disasters where innocent people become victims.
He suggests that people can not get rid of these instincts, so the existence of this human nature necessitates education and cultivation of goodness. [30] Xunzi argues that human nature is evil and that any goodness is the result of human activity. [21] [31] It is human nature to seek profit, because humans desire for sensory satisfaction. [31]
One version of the problem of evil includes animal suffering from natural evil such as violence from predators, natural disasters, and evolution. [4] Philosophical theologian Bethany N. Sollereder explains that, "For the theologian, two major problems exist when faced with non-human suffering in evolutionary process".
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Morality may have evolved in these bands of 100 to 200 people as a means of social control, conflict resolution and group solidarity. This numerical limit is theorized to be hard coded in our genes since even modern humans have difficulty maintaining stable social relationships with more than 100–200 people. According to Dr. de Waal, human ...
The evil can only go so far, then is stopped. Annabelle is a dangerous doll.' Spera went on to recall one spooky incident that stands out in his memory.