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In philosophy, religion, and psychology, "good and evil" is a common dichotomy.In religions with Manichaean and Abrahamic influence, evil is perceived as the dualistic antagonistic opposite of good, in which good should prevail and evil should be defeated.
The Lucifer Effect: Understanding How Good People Turn Evil is a 2007 book which includes professor Philip Zimbardo's first detailed, written account of the events surrounding the 1971 Stanford prison experiment (SPE) – a prison simulation study which had to be discontinued after only six days due to several distressing outcomes and mental breaks of the participants.
(3) This requires that God remain hidden, otherwise, freewill would be compromised. (4) God created an epistemic distance (such that God is hidden and not immediately knowable), in part, by the presence of evil in the world, so that humans must strive to know him, and by doing so become truly good. Evil is a means to good for three main reasons:
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:
In Islam, both good and evil are ultimately created by God. But since God's will is good, the evil in the world must be part of God's plan. [80] Actually, God allowed the devil to seduce humanity. Evil and suffering are regarded as a test or a chance to prove confidence in God. [80]
The absence of good (Latin: privatio boni), also known as the privation theory of evil, [1] is a theological and philosophical doctrine that evil, unlike good, is insubstantial, so that thinking of it as an entity is misleading. Instead, evil is rather the absence, or lack ("privation"), of good.
Illustration of the Devil on Codex Gigas, early thirteenth century. Satan, [a] also known as the Devil (cf. a devil), [b] is an entity in Abrahamic religions who seduces humans into sin (or falsehood). In Judaism, Satan is seen as an agent subservient to God, typically regarded as a metaphor for the yetzer hara, or 'evil inclination'.
Satan also is, in many ways, "the antithesis of Virgil; for he conveys at its sharpest the ultimate and universal pain of Hell: isolation." [ 1 ] It is Virgil, Dante's guide through Hell, who tells Dante "that the inhabitants of the infernal region are those who have lost the good of intellect; the substance of evil, the loss of humanity ...
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