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The problem of evil refers to the challenge of reconciling the existence of evil and suffering with our view of the world, especially but not exclusively, with belief in an omnipotent, omnibenevolent, and omniscient God who acts in the world. [3] [36] [39] [40] [41] The problem of evil may be described either experientially or theoretically. [3]
Epicurus was not an atheist, although he rejected the idea of a god concerned with human affairs; followers of Epicureanism denied the idea that there was no god. While the conception of a supreme, happy and blessed god was the most popular during his time, Epicurus rejected such a notion, as he considered it too heavy a burden for a god to have to worry about all the problems in the world.
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.
The Epicurean paradox or riddle of Epicurus or Epicurus' trilemma is a version of the problem of evil. Lactantius attributes this trilemma to Epicurus in De Ira Dei, 13, 20-21: God, he says, either wishes to take away evils, and is unable; or He is able, and is unwilling; or He is neither willing nor able, or He is both willing and able.
Well, he conceives God in the creation of the world like a mathematician who is solving a minimum problem, or rather, in our modern phraseology, a problem in the calculus of variations – the question being to determine among an infinite number of possible worlds, that for which the sum of necessary evil is a minimum.
The Problem of Pain is a 1940 book on the problem of evil by C. S. Lewis, in which Lewis argues that human pain, animal pain, and hell are not sufficient reasons to reject belief in a good and powerful God.
The Augustinian theodicy is a response to the evidential problem of evil, [2] which raises the concern that if God is omnipotent and omnibenevolent, there should be no evil in the world. Evidence of evil can call into question God's nature or his existence – he is either not omnipotent, not benevolent, or does not exist. [3]
The problem of Hell is an ethical problem in the Abrahamic religions of Christianity and Islam, in which the existence of Hell or Jahannam for the punishment of souls in the afterlife is regarded as inconsistent with the notion of a just, moral, and omnipotent, omnibenevolent, omniscient supreme being.