The problem of evil and the free will defence.
Second, even if the first solution was implemented in a fair and impartial way, there would always be those that would become evil, and there would always be those that were evil but hid it well. Too many people do evil things in their lives, even if they are not considered evil people, for evil to be something that can simply be wiped away. It will not stay away, even if it was removed from.
One such problem that has been created by the existence and abundance of evil in the world can be summed up into one logical argument: God is supposed to be all-loving and all-powerful, but how can he be all-loving and all-powerful and at the same time allow the existence of evil and suffering in this world. This is essentially the idea behind the problem of evil for many believers. It is also.
Alvin Plantinga provided a solution (or what he called a defense) to the problem of evil based on the value of freewill. Assuming one believes in God, the problem is how to reconcile the apparent contradiction between the fact that God is omnipotent, omniscient and benevolent on one hand, and the existence of evil in the world on the other hand. Plantinga's defense (called a defense because he.
The problem of evil, then, must be recast as the problem of unjustified evil. It is clear, for the reasons described above, that not all evil is unjustified. Some evil is brought into the world not by God but by man, and it is better that free agents and some evil exist than that no free agents and no evil exist. Some evil serves a greater purpose, making it possible to see why God allows it.
The Problem of Evil and the Problem of the Solutions to the Problem of Evil. By Scott Chastain The “problem of evil” arises when the traditional definition of God attempts to take into account the existence of evil which poses a contradiction to the nature of God thus defined. In this essay I will delineate the problem of evil, David Hume’s discussion of why it’s especially a problem.
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The problem of good and evil Francois Petit(1) observes that clarifying the underlying conception of God is often the first step in getting to the root of the problem of evil. This is because evil in its own right cannot be regarded as a substance or entity, but rather, is the absence of a quality which a thing ought to posses by its nature.