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Buddhism accepts that there is evil in the world, as well as Dukkha (suffering) that is caused by evil or because of natural causes (aging, disease, rebirth). Evil is expressed in actions and state of mind such as cruelty, murder, theft and avarice, which are a result of the three poisons: greed, hatred, and delusion.
Good is the cause of evil, but only owing to fault on the part of the agent. In his theodicy, to say something is evil is to say that it lacks goodness which means that it could not be part of God's creation, because God's creation lacked nothing. Aquinas noted that, although goodness makes evil possible, it does not necessitate evil.
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 ...
To explain evil, to attribute a cause to it, would necessarily be to explain it away, to deny that evil is genuinely evil at all. For to explain something is to show how it is in some way good. ... Only by not explaining evil, by insisting rather on its radical causelessness, its unintelligibility, can we take evil seriously as evil.
The problem of Hell could be viewed as the worst and most intractable instance of the problem of evil. [9] If one believes in the idea of eternal Hell, unending suffering, or the idea that some souls will perish (whether destroyed by God or otherwise), author Thomas Talbott says that one has to either let go of the idea that God wishes to save ...
The Buddha first describes fourteen evil ways that should be avoided by a householder. The Buddha enumerates these evil ways to be avoided as: the four defilements of action: [8] taking life (panatipata) stealing (adinnadana) sexual misconduct (kamesu micchacara) [9] lying (musavada) the four causes of evil action: sensual desire (kama chanda ...
…it is possible that one thing in relation to another may be evil, and at the same time within the limits of its proper being it may not be evil. Then it is proved that there is no evil in existence; all that God created He created good. This evil is nothingness; so death is the absence of life. When man no longer receives life, he dies.
In turn, Aquinas answers this with the quinque viae, and addresses the particular objection above with the following answer: Since nature works for a determinate end under the direction of a higher agent, whatever is done by nature must needs be traced back to God, as to its first cause.