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The problem of evil is generally formulated in two forms: the logical problem of evil and the evidential problem of evil. The logical form of the argument tries to show a logical impossibility in the coexistence of a god and evil, [ 2 ] [ 10 ] while the evidential form tries to show that given the evil in the world, it is improbable that there ...
Plantinga's argument is a defense against the logical problem of evil as formulated by the philosopher J. L. Mackie beginning in 1955. [2] [3] Mackie's formulation of the logical problem of evil argued that three attributes ascribed to God (omniscience, omnipotence, and omnibenevolence) are logically incompatible with the existence of evil.
Carneades could be the true author of the paradox attributed to Epicurus.. There is no text by Epicurus that confirms his authorship of the argument. [3] Therefore, although it was popular with the skeptical school of Greek philosophy, it is possible that Epicurus' paradox was wrongly attributed to him by Lactantius who, from his Christian perspective, while attacking the problem proposed by ...
The evidential problem of evil (also referred to as the probabilistic or inductive version of the problem) seeks to show that the existence of evil, although logically consistent with the existence of God, counts against or lowers the probability of the truth of theism. Both absolute versions and relative versions of the evidential problems of ...
Theodicies are developed to answer the question of why a good God permits the manifestation of evil, thus resolving the issue of the problem of evil. Some theodicies also address the problem of evil "to make the existence of an all-knowing, all-powerful and all-good or omnibenevolent God consistent with the existence of evil or suffering in the ...
In it, Draper proposes a modification and extension of the "problem of evil" argument. Instead of claiming that the existence of evil logically contradicts theism, he argues that the "hypothesis of indifference", which holds that should supernatural beings exist, they are indifferent to our suffering, better explains the existence of suffering ...
The problem of evil is the argument that the existence of evil is incompatible with the concept of an omnipotent and perfectly good God. A variation does not depend on the existence of evil. A truly omnipotent God could create all possible worlds. A "good" God can create only "good" worlds.
Plantinga proposed a "free-will defense" in a volume edited by Max Black in 1965, [32] which attempts to refute the logical problem of evil, the argument that the existence of evil is logically incompatible with the existence of an omnipotent, omniscient, wholly good God. [33]