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Omnibenevolence is defined by the Oxford English Dictionary as "unlimited or infinite benevolence".Some philosophers, such as Epicurus, have argued that it is impossible, or at least improbable, for a deity to exhibit such a property alongside omniscience and omnipotence, as a result of the problem of evil.
He wrote an essay on "Benevolent Despotism" defending this system of government. [13] Empress Catherine II of Russia sponsored the Russian Enlightenment. She incorporated many ideas of Enlightenment philosophers, especially Montesquieu, in her Nakaz, which was intended to revise Russian law.
An omnipotent being is one who can do anything logically possible ... such a being could not make me exist and not exist at the same time but he could eliminate the stars ... An omniscient being is one who knows everything logically possible for him to know". [11]: 3–15 "God's perfect goodness is moral goodness." [11]: 15
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.
In enlightened absolutism (also known as benevolent despotism), which came to prominence in 18th century Europe, absolute monarchs used their authority to institute a number of reforms in the political systems and societies of their countries. At the same time, the term was used to imply tyrannical rule.
Benevolence or Benevolent may refer to: Benevolent (band) Benevolence (phrenology), a faculty in the discredited theory of phrenology "Benevolent" (song), a song by ...
Oligarchy (from Ancient Greek ὀλιγαρχία (oligarkhía) 'rule by few'; from ὀλίγος (olígos) 'few' and ἄρχω (árkhō) 'to rule, command') [1] [2] [3] is a form of government in which power rests with a small number of people.
While the problem of evil is usually considered to be a theistic one, Peter Kivy says there is a secular problem of evil that exists even if one gives up belief in a deity; that is, the problem of how it is possible to reconcile "the pain and suffering human beings inflict upon one another". [60]