A Response to Evil and Suffering: Augustinian Theodicy
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Nietzsche, Beyond Good and Evil (Selections)
Nietzsche, Beyond Good and Evil (selections) This is an excerpt from Beyond Good and Evil, a book written by Nietzsche in 1886, consisting of about three hundred aphorisms on various subjects. The central theme of this book is the problem of morality—how we should act. The startling conclusion Nietzsche draws in the book is that we ought to jettison the altruistic morality that society and religion has imposed on us, the morality in which we demonstrate care and concern for the welfare and well-being of others, and instead institute a new morality centered around the self, a new self unfettered by social norms and the “slave morality” of what Nietzsche calls the “herd.” The final culmination of this new morality which lies “beyond good and evil” can be found in the final chapter titled “What Is Noble?” According to Nietzsche, to be noble means to see oneself as the center and origin of all value. In fact, the terms “good” and “bad” originally designated simply what the aristocracy did and did not value. For Nietzsche, “life is precisely the will to power,” and historically members of the aristocracy exercised their will to power by exploiting common people and using them as they saw fit. Nietzsche calls the morality of the ruling aristocracy a “master morality. ” He contrasts this kind of morality with “slave morality,” which arose when common people tried to make their inferior and despicable lives more bearable by exalting as virtues such qualities as kindness, sympathy, selflessness, patience, and humility (the cornerstones of Christian morality). Slave morality gave rise to the pair of terms “good” and “evil,” which Nietzsche contrasts with the “good” and “bad” of master morality. -
The Problem of Evil in Augustine's Confessions
University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School 2011 The rP oblem of Evil in Augustine's Confessions Edward Matusek University of South Florida, [email protected] Follow this and additional works at: http://scholarcommons.usf.edu/etd Part of the American Studies Commons, and the Philosophy Commons Scholar Commons Citation Matusek, Edward, "The rP oblem of Evil in Augustine's Confessions" (2011). Graduate Theses and Dissertations. http://scholarcommons.usf.edu/etd/3733 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. The Problem of Evil in Augustine’s Confessions by Edward A. Matusek A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Philosophy College of Arts and Sciences University of South Florida Major Professor: Thomas Williams, Ph.D. Roger Ariew, Ph.D. Joanne Waugh, Ph.D. Charles B. Guignon, Ph.D. Date of Approval: November 14, 2011 Keywords: theodicy, privation, metaphysical evil, Manichaeism, Neo-Platonism Copyright © 2011, Edward A. Matusek i TABLE OF CONTENTS Abstract iii Chapter One: Introduction to Augustine’s Confessions and the Present Study 1 Purpose and Background of the Study 2 Literary and Historical Considerations of Confessions 4 Relevance of the Study for Various -
Theodicy: an Overview
1 Theodicy: An Overview Introduction All of us struggle at one time or another in life with why evil happens to someone, either ourselves, our family, our friends, our nation, or perhaps some particularly disturbing instance in the news—a child raped, a school shooting, genocide in another country, a terrorist bombing. The following material is meant to give an overview of the discussion of this issue as it takes place in several circles, especially that of the Christian church. I. The Problem of Evil Defined Three terms, "the problem of evil," "theodicy," and "defense" are important to our discussion. The first two are often used as synonyms, but strictly speaking the problem of evil is the larger issue of which theodicy is a subset because one can have a secular problem of evil. Evil is understood as a problem when we seek to explain why it exists (Unde malum?) and what its relationship is to the world as a whole. Indeed, something might be considered evil when it calls into question our basic trust in the order and structure of our world. Peter Berger in particular has argued that explanations of evil are necessary for social structures to stay themselves against chaotic forces. It follows, then, that such an explanation has an impact on the whole person. As David Blumenthal observes, a good theodicy is one that has three characteristics: 1. "[I]t should leave one with one’s sense of reality intact." (It tells the truth about reality.) 2. "[I]t should leave one empowered within the intellectual-moral system in which one lives." (Namely, it should not deny God’s basic power or goodness.) 3. -
An Atheistic Argument from Ugliness
AN ATHEISTIC ARGUMENT FROM UGLINESS SCOTT F. AIKIN & NICHOLAOS JONES Vanderbilt University University of Alabama in Huntsville Author posting. (c) European Journal of Philosophy of Religion 7.1 (Spring 2015). This is the author's version of the work. It is posted here for personal use, not for redistribution. The definitive version is available at http://www.philosophy-of- religion.eu/contents19.html This is a penultimate draft. Please cite only the published version. Abstract The theistic argument from beauty has what we call an ‘evil twin’, the argument from ugliness. The argument yields either what we call ‘atheist win’, or, when faced with aesthetic theodicies, ‘agnostic tie’ with the argument from beauty. 1 AN ATHEISTIC ARGUMENT FROM UGLINESS I. EVIL TWINS FOR TELEOLOGICAL ARGUMENTS The theistic argument from beauty is a teleological argument. Teleological arguments take the following form: 1. The universe (or parts of it) exhibit property X 2. Property X is usually (if not always) brought about by the purposive actions of those who created objects for them to be X. 3. The cases mentioned in Premise 1 are not explained (or fully explained) by human action 4. Therefore: The universe is (likely) the product of a purposive agent who created it to be X, namely God. The variety of teleological arguments is as broad as substitution instances for X. The standard substitutions have been features of the universe (or it all) fine-tuned for life, or the fact of moral action. One further substitution has been beauty. Thus, arguments from beauty. A truism about teleological arguments is that they have evil twins. -
Creation As Theodicy: in Defense of a Kabbalistic Approach to Evil
Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 14 Issue 4 Article 6 10-1-1997 Creation as Theodicy: In Defense of a Kabbalistic Approach to Evil Robert Oakes Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Oakes, Robert (1997) "Creation as Theodicy: In Defense of a Kabbalistic Approach to Evil," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 14 : Iss. 4 , Article 6. DOI: 10.5840/faithphil199714441 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol14/iss4/6 This Article is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. CREATION AS THEODICY: IN DEFENSE OF A KABBALISTIC APPROACH TO EVIL Robert Oakes The doctrine of Tzimzum (or divine "withdrawal") occupies pride of place in the Jewish mystical tradition as a response to what is arguably the chief theo logical or metaphysical concern of that tradition: namely, how God's Infinity or Absolute Unlimitedness does not preclude the existence of a distinct domain of finite being. Alternatively, how can it be that God, by virtue of His Maximal Plenteousness, does not exhaust the whole of Reality? I attempt to show that, while a plausible argument - one that does not involve the idea of Tzimzum - can be mounted against this "pantheism" problem, the doctrine of Tzimzum has considerable force as the nucleus of a theodicy. -
Evil in the Personal Experience of St. Augustine
RUCH FILOZOFICZNY LXXVI 2020 2 Agnieszka Biegalska University of Warmia and Mazury, Olsztyn, Poland ORCID: 0000-0002-5653-9684 e-mail: [email protected] DOI: http://dx.doi.org/10.12775/RF.2020.024 Our heart is restless until it rests in you. St. Augustine, Confessions* Evil in the Personal Experience of St. Augustine The most disturbing issue that permeates all of St. Augustine’s work is the question of the existence of evil, experiencing it and inflicting it. Giovanni Papini claims that Augustine, “before he found himself in finding God, […] had to exhaust the experience of evil to the very depths”.1 This remark redirects our thinking about Augustine’s under- standing of evil from the field of theoretical considerations to the realm of his personal experience of evil, where his philosophical and theologi- cal thought seems to be rooted. For many years, Augustine experienced evil and inflicted it himself. In the Confessions we read: “our life was one of being seduced and seducing, being deceived and deceiving, in a vari- ety of desires. Publicly I was a teacher of the arts which they call liberal; privately I professed a false religion – in the former role arrogant, in the latter superstitious, in everything vain”.2 A sense of persistence in false- hood and iniquity, noticed by Augustine quite late, a few years before his death in 430 (if one can consider his Confessions as a testimony to this important moment) and his desire to know the truth about himself, * Saint Augustine, Confessions, transl. with an introduction and notes by Henry Chadwick (USA: Oxford University Press, 1991), 1, i (1). -
Origen of Alexandria and St. Maximus the Confessor: an Analysis and Critical Evaluation of Their Eschatological Doctrines
Origen of Alexandria and St. Maximus the Confessor: An Analysis and Critical Evaluation of Their Eschatological Doctrines by Edward Moore ISBN: 1-58112-261-6 DISSERTATION.COM Boca Raton, Florida USA • 2005 Origen of Alexandria and St. Maximus the Confessor: An Analysis and Critical Evaluation of Their Eschatological Doctrines Copyright © 2004 Edward Moore All rights reserved. Dissertation.com Boca Raton, Florida USA • 2005 ISBN: 1-58112-261-6 Origen of Alexandria and St. Maximus the Confessor: An Analysis and Critical Evaluation of Their Eschatological Doctrines By Edward Moore, S.T.L., Ph.D. Table of Contents LIST OF ABBREVIATIONS ........................................................................................VI ACKNOWLEDGMENTS .............................................................................................VII PREFACE.....................................................................................................................VIII INTRODUCTION............................................................................................................. 1 ORIGEN, MAXIMUS, AND THE IMPORTANCE OF ESCHATOLOGY ....................................... 1 THE HISTORY AND IMPORTANCE OF ESCHATOLOGY IN CHRISTIAN THOUGHT – SOME BRIEF REMARKS. ............................................................................................................. 3 CHAPTER 1: ORIGEN’S INTELLECTUAL BACKGROUND................................... 15 BRIEF BIOGRAPHICAL SKETCH...................................................................................... -
Periphyseon' Jonathan Mounts
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Spring 2011 Salvation of the Damned Within the 'Periphyseon' Jonathan Mounts Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Mounts, J. (2011). Salvation of the Damned Within the 'Periphyseon' (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/956 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. THE SALVATION OF THE DAMNED WITHIN THE PERIPHYSEON A Dissertation Submitted to the McAnulty College and Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By Jonathan G. Mounts April 2011 Copyright by Jonathan G. Mounts 2011 THE SALVATION OF THE DAMNED WITHIN THE PERIPHYSEON By Jonathan G. Mounts Approved April 1, 2011 ________________________ ________________________ L. Michael Harrington, Ph.D Thérèse Bonin, Ph.D Associate Professor of Philosophy Associate Professor of Philosophy Director Committee Member ________________________ ________________________ James Swindal, Ph.D James Swindall, Ph.D. Associate Professor of Philosophy Associate Professor of Philosophy Committee Member Department Chair ________________________ Christopher Duncan, Ph.D. Dean, The McAnulty College and Graduate School of Liberal Arts iii ABSTRACT THE SALVATION OF THE DAMNED WITHIN THE PERIPHYSEON By Jonathan G. Mounts May 2011 Dissertation supervised by L. Michael Harrington, Ph.D This dissertation shall examine the claim of John Scottus Eriugena, the ninth century Irish philosopher, that all things must ultimately return to unity with their creator. -
1 the Asymmetry of Good and Evil
Comp. by: Vasanthi Stage : Proof ChapterID: 0002526678 Date:6/5/15 Time:06:26:31 Filepath://ppdys1122/BgPr/OUP_CAP/IN/Process/0002526678.3d Dictionary : OUP_UKdictionary 15 OUP UNCORRECTED PROOF – FIRST PROOF, 6/5/2015, SPi 1 The Asymmetry of Good and Evil PHILIP PETTIT The thesis of this paper is that there is a marked difference between doing good and doing evil—in particular, doing good and doing evil to others—as we conceive of these actions in everyday life. Doing good to others often means doing them good robustly—controlling for good effects—whereas doing evil rarely has such a robust or modal character. This asymmetry thesis has a number of implications and I will concen- trate in particular on one.1 This is that it enables us to make sense of the Knobe effect, so-called: the effect, as it appears, whereby we are generally more willing to ascribe intentionality in cases where people do evil than in otherwise similar cases where they do good. The paper is in five sections. In the first I look at some important issues in the ontology of behavior, distinguishing between the acts or deeds whereby we produce effects and the actions or doings whereby we control for effects. In the second I show how we expect those who do good to others to control robustly for beneficial effects, being prepared at the limit to pay a cost in self-interest for securing that result. In the third I argue that we do not have the same expectation with those who do evil to others; they may aim at bringing about bad effects but not generally at any cost in self- interest. -
These Disks Contain My Version of Paul Spade's Expository Text and His Translated Texts
These disks contain my version of Paul Spade's expository text and his translated texts. They were converted from WordStar disk format to WordPerfect 5.1 disk format, and then I used a bunch of macros and some hands-on work to change most of the FancyFont formatting codes into WordPerfect codes. Many transferred nicely. Some of them are still in the text (anything beginning with a backslash is a FancyFont code). Some I just erased without knowing what they were for. All of the files were cleaned up with one macro, and some of them have been further doctored with additional macros I wrote later and additional hand editing. This explains why some are quite neat, and others somewhat cluttered. In some cases I changed Spade's formatting to make the printout look better (to me); often this is because I lost some of his original formatting. I have occasionally corrected obvious typos, and in at least one case I changed an `although' to a `but' so that the line would fit on the same page. With these exceptions, I haven't intentionally changed any of the text. All of the charts made by graphics are missing entirely (though in a few cases I perserved fragments so you can sort of tell what it was like). Some of the translations had numbers down the side of the page to indicate location in the original text; these are all lost. Translation 1.5 (Aristotle) was not on the disk I got, so it is listed in the table of contents, but you won't find it. -
The Problem of Evil S2
Theodicy Episode 190 THE PROBLEM OF EVIL S2 I. KEY THOUGHTS S3 1. The existence of evil is the greatest challenge for theism. S4 1. “There is little doubt that the problem of evil is the most serious intellectual difficulty for theism.” Stephen Davis, Encountering Evil (Knox Press, 1981), 2 THE PROBLEM S5 IF God is all-knowing, THEN he must know about evil IF God is all-loving, THEN he must want to abolish evil IF God is all-powerful, THEN he must be able to abolish evil BUT evil exists THEREFORE God is not all-loving & not all-powerful OR God does not exist THE SOLUTION S6 Theodicy èåïò (theos) God äéêç (dikç) justice DEF: arguments justifying the existence of evil in a world created by an all-loving, all-powerful, and all-knowing God 2. ALL theodicies include the notion of “Greater Good” S7 God allows evil because it serves an ultimate purpose in bringing overall good into the world º EG selling of Joseph by his brothers he ends up in Egypt & his family is saved from famine S8 2. “You [his brothers] intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.” Gen 50:20 3. Christian Theodicies have been intimately connected to Gen 3 & the Fall S9 K especially the COSMIC FALL Protestant Reformer John Calvin S10 3. “The earth was cursed on account of Adam [Gen 3:18] ... the whole order of nature was subverted by the sin of man ... Moses does not enumerate all the disadvantages in which man, by sin, has involved himself; for it appears that all the evils of the present life, which experience proves to be innumerable, have proceeded from the same fountain. -
Where Do Good and Evil Come From? Peter Kreeft
WHERE DO GOOD AND EVIL COME FROM? PETER KREEFT I’m going to argue for the existence of God from the premise that moral good and evil really exist. They are not simply a matter of personal taste. Not merely substitutes for “I like” and “I don’t like.” Before I begin, let’s get one misunderstanding out of the way. My argument does not mean that atheists can’t be moral. Of course atheists can behave morally, just as theists can behave immorally. Let’s start then with a question about good and evil: ‘Where do good and evil come from?” Atheists typically propose a few possibilities. Among these are evolution, reason, conscience, human nature, and utilitarianism. I will show you that none of these can be the ultimate source of morality. Why not from evolution? Because any supposed morality that is evolving can change. If it can change for the good or the bad, there must be a standard above these changes to judge them as good or bad. For most of human history, more powerful societies enslaved weaker societies, and prospered. That’s just the way it was and no one questioned it. Now we condemn slavery. But based on a merely evolutionary model, that is an ever-changing view of morality, who is to say that it won’t be acceptable again one day? Slavery was once accepted, but it was not therefore acceptable. And if you can’t make that distinction between accepted and acceptable, you can’t criticize slavery. And if you can make that distinction you are admitting to objective morality.