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One standard of sufficient reason for allowing evil is by asserting that God allows an evil in order to prevent a greater evil or cause a greater good. [141] Pointless evil, then, is an evil that does not meet this standard; it is an evil God permitted where there is no outweighing good or greater evil. The existence of such pointless evils ...
Nietzsche argues that there are two fundamental types of morality: "master morality" and "slave morality", which correspond, respectively, to the dichotomies of "good/bad" and "good/evil". In master morality, "good" is a self-designation of the aristocratic classes; it is synonymous with nobility and everything powerful and life-affirming.
Evil may be said to exist in the same way the hole of a donut exists: the donut was created, but the hole itself was not made, it was just never filled in – it is an absence. [10] And just as the hole could not exist without the donut, evil is parasitic upon good, since it is the corruption of a good nature. "God is infinite, and the devil is ...
Here he suggests that whilst an extended formulation of Augustine's presentation of the free-will theodicy can answer the problems of global human and natural evil, it is incapable of answering what he calls local arguments from evil, which focus upon specific instances of evil that could have been removed from the world for the better without ...
This has led to the rejection of any separate power being the source of evil, or of God as being the source of evil; instead, the appearance of evil is the result of a mistaken concept of good. Christian Scientists argue that even the most evil person does not pursue evil for its own sake, but from the mistaken viewpoint that he or she will ...
Nietzsche concludes his First Treatise by hypothesizing a tremendous historical struggle between the Roman dualism of "good/bad" and that of the Judaic "good/evil", with the latter eventually achieving a victory for ressentiment, broken temporarily by the Renaissance, but then reasserted by the Reformation, and finally confirmed by the French ...
Moral emotions are linked to a person's conscience - these are the emotions that make up a conscience and promote learning the difference between right and wrong, good and bad, virtuous and evil. When it comes to moral emotions, much changed in recent years. A large part of moral emotions is based on society's interpretation of things.
The latter finding suggests that the direction of causality is the opposite of what moral foundations theorists assume: moral judgments are produced by motivated reasoning anchored in political beliefs, rather than political beliefs being produced by moral intuitions.