Dissertations / Theses: 'Augustine, Good and evil'

1

Jones, David A. "Death: a good or an evil? : a theological enquiry." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365636.

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2

Jacobs, N. A. "Beyond Augustine prolegomena to a neo-atomistic form of theodicy /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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3

Kooy, Brian Keith. "Between Being and Nothingness: The Metaphysical Foundations Underlying Augustine's Solution to the Problem of Evil." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-11302007-134955/.

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Thesis (M.A.)--Georgia State University, 2007.
Title from file title page. Timothy M. Renick, committee chair; Tim O'Keefe, Louis A. Ruprecht, Jr., committee members. Electronic text (110 p.) : digital, PDF file. Description based on contents viewed Jan. 18, 2008. Includes bibliographical references (p. 103-110).

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4

Du, Plessis A. F. J. (Anna Francina Johanna). "n Literêr-inhoudelike analise van Boek 7 van Augustinus se Confessiones : Augustinus se begrip van die bestaanswyse van God en die kwaad." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52360.

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Thesis (MA)--Stellenbosch University, 2001.
ENGLISH ABSTRACT: Augusine's search for the nature of God's exisistence as well as the origin of evil, reaches a climax in Book 7 of his Confessions. This study assumes the position that Augustine strives to find answers to the above mentioned two questions in the first six books of the Confessions. The answers to both these questions were vitally important to Augustine, since it would then convince him to convert to the Christian faith. Augustine repeatedly thought he grasped the true answer to the existence of God and the origin and the nature of evil but he was disillusioned time and again. His quest for an answer started with his reading of Cicero's Hortentius (Conf. 3.4.7), a book that urged Augustine to search for Truth. Augustine then joined the Manicheans, a sect claiming that their doctrine was based on reason and contained the Truth (Conf. 3.6.10). Augustine believed that the Manicheans could resolve his quest for answers to the existence and nature of both God and evil. The Manichean intellectual and scientific exposition of the cosmos allowed Augustine to imagine God and evil as opposing substances. Eventually, promted by his own intellect, Augustine discovered weaknesses in their theories (Conf. 5.3.3-5.6.10). Augustine's final break with the Manicheans, after nine years as an adherent, came when he heard the sermons of Ambrose of Milan. Not only was Augustine impressed by Ambrose's eloquence but his sermons also embodied an interpretation of Platonism in Christian terms. Augustine's reading of the Neoplatonic books in a Latin translation urged him to turn into himself (Conf. 7.10.16) and search for God there. Once Augustine could pronounce upon the intelligible existence of God, his inquiry into the origin of evil resolved itself (7.12.18).
AFRIKAANSE OPSOMMING: Augustinus se soeke na die bestaanswyse van God en die aard en onstaan van die kwaad bereik 'n klimaks in Boek 7 van die Confessiones. In hierdie studie word daar van die standpunt uitgegaan dat Augustinus onder andere in die eerste ses boeke van die Confessiones poog om antwoorde te kry op bogenoemde twee vraagstukke. Antwoorde op beide hierdie vrae was van kardinale belang, aangesien dit Augustinus sou oortuig om hom tot die Christelike geloof te bekeer. Augustinus het herhaaldelik gepoog om die ware antwoorde op die vraag na bestaanwyse van God sowel as die oorsprong en die aard van die kwaad te vind. Hy was egter telke male ontnugter. Augustinus se soeke het begin toe hy in aanraking gekom het met Cicero se Hortensius (Conf. 3.4.7), 'n boek wat Augustinus aangemoedig het om die Waarheid na te jaag. Gevolglik het Augustinus by die Manicheërs aangesluit, aangesien dié sekte geglo het dat hulle leerstellinge gebaseer is op die rede en sodoende die volle waarheid bevat (Cant. 3.6.10). Augustinus het geglo dat die Manicheërs sy soektog na antwoorde op die vraag van God en die kwaad se bestaanswyse kon oplos. Die Manicheërs se intellektuele en wetenskaplike uiteensetting van die kosmos het Augustinus toegelaat om God en die kwaad as teenstrydige entiteite te beskou. Ongeveer nege jaar na sy aansluiting by die Manicheërs, aangemoedig deur sy eie intellek, het Augustinus die swak punte in die Manichese leerstellinge ontdek (Cant. 5.3.3-5.6.10). Die finale breek met die Manicheërs het gekom toe Augustinus die preke van Ambrosius in Milaan gehoor het. Nie alleen was Augustinus ingenome met Ambrosius se welsprekendheid nie, maar sy preke het ook die interpretasie van Platonisme in Christelike terme beliggaam. Die Neoplatoniese leerstellinge het Augustinus aangemoedig om na homself, in homself te draai (Conf. 7.10.16) en vir God daar te gaan soek. Sodra Augustinus kon verklaar dat God in die vorm van 'n kenbare wese bestaan, het sy soeke na die oorsprong en die aard van die kwaad dit self opgelos (Cant. 7.12.18).

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5

Marques, Maria Janaina Brenga. "O livre-arbítrio em Agostinho." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-07122012-121726/.

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Para considerar o livre-arbítrio da vontade, Agostinho deve mobilizar concepções já estabelecidas sobre a natureza divina, sobre a natureza do mal e também sobre a natureza da alma humana. À medida que tais concepções se modificam, o livre-arbítrio da vontade assume contornos diversos até obter sua forma mais acabada, na qual se revela como raiz do mal moral sem nada referir à autoria divina e na qual se revela também como essencialmente viciado sem ter outra alternativa senão a de aceitar a ajuda divina. Assim, se de um lado o livre-arbítrio da vontade não exige relacionar Deus com a causa do mal, de outro lado exige relacionar Deus com a única forma de corrigir o mal. Nosso trabalho tem o objetivo de analisar as tramas conceituais supostas na concepção de livre-arbítrio, vendo nesta uma chave de leitura com força de evidenciar certa lógica interna no movimento envolvendo a conversão de Agostinho ao cristianismo.
In order to consider the free choice of the will, Augustine has to mobilize concepts already established about the divine nature, the nature of evil and also the nature of the human soul. As such concepts change, the free choice of the will takes on different features until it reaches its most defined form, in which it is revealed as the origin of moral evil without reference to the divine authorship and in which it is also revealed as essentially vicious without any alternative but to accept divine aid. Therefore, if on the one hand the free choice of the will does not entail a relationship between God and the cause of evil, on the other hand it requires the relationship between God and the only way to stop evil. The objective of this work is to analyse the conceptual webs entailed in the concept of free choice, viewing it as a reading key capable of evidencing a certain internal logic in the movement involving Augustine\'s conversion to Christianity.

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Marques, Maria Janaina. "Le libre-arbitre chez Augustin." Thesis, Tours, 2012. http://www.theses.fr/2012TOUR2026/document.

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Pour considérer le libre-arbitre, Augustin doit mobiliser des conceptions déjà établies sur la nature divine, sur la nature du mal, ainsi que sur la nature du bien. À mesure que de telles conceptions se modifient, le libre-arbitre de la volonté prend des contours variés jusqu’au point d’atteindre la forme la plus achevée. Et c’est là où il se révèle en tant que racine du mal moral – nul rapport avec l’action divine – et où il se montre essentiellement vicié – sans autre alternative que d’accepter l’aide divine. Ainsi, si d’un côté le libre-arbitre de la volonté n’exige aucun rapport de Dieu à la cause du mal, d’un autre côté exige le rapport à Dieu comme le seul et unique chemin de correction du mal. Le but de ce travail de recherche est d’analyser les trames conceptuelles supposées dans la conception du libre-arbitre, voyant en cette dernière une clé de lecture assez forte pour mettre en évidence une certaine logique interne dans le mouvement qui implique la conversion d’Augustin au christianisme
In order to consider the free choice of the will, Augustine has to mobilize concepts already established about the divine nature, the nature of evil and also the nature of the human soul. As such concepts change, the free choice of the will takes on different features until it reaches its most defined form, in which it is revealed as the origin of moral evil – without reference to the divine authorship – and in which it is also revealed as essentially vicious – without any alternative but to accept divine aid. Therefore, if on the one hand the free choice of the will does not entail a relationship between God and the cause of evil, on the other hand it requires the relationship between God and the only way to stop evil. The objective of this work is to analyse the conceptual webs entailed in the concept of free choice, viewing it as a reading key capable of evidencing a certain internal logic in the movement involving Augustine's conversion to Christianity
Para considerar o livre-arbítrio da vontade, Agostinho deve mobilizar concepções já estabelecidas sobre a natureza divina, sobre a natureza do mal e também sobre a natureza da alma humana. À medida que tais concepções se modificam, o livre-arbítrio da vontade assume contornos diversos até obter sua forma mais acabada, na qual se revela como raiz do mal moral – sem nada referir à autoria divina – e na qual se revela também como essencialmente viciado – sem ter outra alternativa senão a de aceitar a ajuda divina. Assim, se de um lado o livre-arbítrio da vontade não exige relacionar Deus com a causa do mal, de outro lado exige relacionar Deus com a única forma de corrigir o mal. Nosso trabalho tem o objetivo de analisar as tramas conceituais supostas na concepção de livre-arbítrio, vendo nesta uma chave de leitura com força de evidenciar certa lógica interna no movimento envolvendo a conversão de Agostinho ao cristianismo

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7

Lee, Kam-Lun Edwin. "Augustine, Manichaeism and the Good." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9773.

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This thesis will investigate, by means of the historical-critical method, Augustine of Hippo's understanding of the Manichaean idea of the Good, and how this understanding affects his own related notions of summum bonum and personal evil, and, as a corollary, his doctrine of predestination. The question of a possible Manichaean influence is particularly pertinent because Manichaeism is at heart a dualistic solution to the issue of good and evil. The focus is not on Manichaeism per se but on Augustine's perception of it, as more directly affecting his thinking. Augustine's treatise De natura boni (399) in part summarizes his treatment of "the nature of the Good" in earlier polemics. From his first writing, De pulchro et apto (380), to that point, Augustine understands the Manichaean concept as equating the Good with the Beautiful, the latter taken to mean that which engenders tranquil pleasure. Conversely, evil is thought of as a disturbance of this state, whether spiritually or physically. Wickedness and mortality are deemed to be both spiritually and physically evil in Manichaean terms because they disturb a person's tranquil existence. In his non-metaphysical theory he designs to explain intrinsic personal evil developed in De uera religione (390), Augustine redefines these two notions as "sin" and "penalty," hence imposing on them a casual relation that makes the conception of a vicious circle mechanism possible. Augustine's development of the idea of predestination reveals the Manichaean concept of the Good at work in three ways: on the framework of that development, in the implication of determinism, and on the context of the doctrine. Despite the presence of evil, he believes that the whole cosmos is in harmonious beauty so long as evil is assigned to its proper place. God is to preserve this order in both the physical and the spiritual (moral) creations, an order portrayable with a two-tiered frame. Initially (around 388), Augustine thought that an individual person, as a spiritual creature, should have self-determination by the exercise of the will. But gradually, due to his conviction that personal evil is inevitable, Augustine assigned determination of one's destiny to the jurisdiction of God. Determinism, however, is not the only characteristic feature of Augustine's version of predestination. The cosmological and eschatological contexts of his doctrine demand the notion of summum bonum to warrant the beauty of the cosmic order as well as to assure the elect's eternal tranquil beatitude. (Abstract shortened by UMI.)

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8

Soft, Max. "Irenaeus and his view of evil." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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9

Johansson, Emelie. "Up against Good, Evil, Destiny, and God himself." Thesis, Högskolan Dalarna, Bildproduktion, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:du-27069.

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Syftet med denna uppsats är att undersöka hur religiösa teman manifesterar sig i TV-serien Supernatural (2005 ff.), och i vad mån dessa teman motsvarar en "banal religion". Fyra scener ur serien har analyserats med avseende på dess tematik och estetik för att fastställa hur Supernatural har anpassat berättelsen om Kain och Abel samt skapelseberättelsen till en modern miljö med övernaturliga inslag. Studien påvisar att serien använder sig av religiösa berättelser för att skapa narrativ som inte behöver beaktas som religiöst av åskådaren. Supernatural har hämtat fragment från bibliska berättelser och anpassat tematiken till seriens handling och genre men en viss symbolik finns fortfarande kvar och på sätt kan dess tematik och estetik kopplas till en banal religion.

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10

Shenk, Richard. "Following the tension between necessary-evil and conforming-freedom toward hope : an investigation of the problem of evil." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683236.

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11

Faneye, Benedict O. "The psychology of the choice of evil." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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12

Rauch, Peter E. (Peter Edward). "Playing with good and evil : videogames and moral philosophy." Thesis, Massachusetts Institute of Technology, 2007. http://hdl.handle.net/1721.1/39151.

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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Comparative Media Studies, 2007.
Includes bibliographical references (p. 90-92).
Despite an increasingly complex academic discourse, the videogame medium lacks an agreed-upon definition. Its relationship to previous media is somewhat unclear, and the unique attributes of the medium have not yet been fully catalogued. Drawing on theory suggesting that videogames can convey ideas, I will argue that the videogame medium is capable of modeling and critiquing elements of moral philosophy in a unique manner. To make this argument, I first address a number of questions about the proper definition of videogames, how games in general and videogames specifically convey ideas, and how games can be constructed to form arguments. Having defined my terms, I will conduct case studies on three games (Fable, Command & Conquer: Generals, and The Punisher), clarifying how the design of each could be modified to address a specific philosophical issue.
by Peter E. Rauch.
S.M.

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13

Thweatt-Bates, Jennifer Jeanine. "Chaos theory and the problem of evil." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Mayne, Peter. "Radical evil and highest good : the philosophy of Immanuel Kant." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306785.

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15

Ryan, Stephen G. "A theological and philosophical discussion of God and evil." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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16

Ruyle, Roberta L. "Understanding therapists' views of the construct of evil and its usefulness in creating meaning a phenomenological study /." Click here for text online. The Institute of Clinical Social Work Dissertations website, 2002. http://www.icsw.edu/_dissertations/ruyle_2002.pdf.

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Dissertation (Ph.D.) -- The Institute for Clinical Social Work, 2002.
Roberta L. Ruyle dissertation ends on PDF page 277. a second dissertation by Orkut Buyukkokten titled: Wireless Web Access on Handheld Devices, begins on PDF page 281. A dissertation submitted to the faculty of the Institute of Clinical Social Work in partial fulfillment for the degree of Doctor of Philosophy.

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17

Powell, Edmund R. "The significance of the tree of the knowledge of good and evil." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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18

Shrader-Perry, William Joshua. "Reclaiming Privation Theory for the Contemporary World." Digital Commons at Loyola Marymount University and Loyola Law School, 2018. https://digitalcommons.lmu.edu/etd/516.

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19

Crews-Anderson, Timothy Alan. "The Impossibility of Evil Qua Evil: Kantian Limitations on Human Immorality." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-07212006-172111/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Melissa Merritt, committee chair; Andrew Altman, Andrew J. Cohen, committee members. Electronic text (44 p.) : digital, PDF file. Description based on contents viewed Apr. 19, 2007. Includes bibliographical references.

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20

Ståhl, Sofia. "Good or evil? : Attitudes to Death in the Harry Potter Novels." Thesis, Karlstads universitet, Institutionen för språk, litteratur och interkultur, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-32709.

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This essay will look at some characters from the Harry Potter novels, their attitude to deaht and their ability to love. The focus is to look at how their different stances to death and love make them good or evil. Most attention will be given to some key characters: Lord Voldemort, Harry Potter, Severus Snape, and Albus Dumbledore. Their attitudes to death is first to be dealt with, followed by an investigation of their ability to love. After that, a conclusion by analysing more briefly some minor characters who are part of Voldemort’s Death Eaters. The analysis is mainly restricted to Harry Potter and the Half-Blood Prince and Harry Potter and the Deathly Hallows, but there are a few examples from some of the other books in the Harry Potter series as well.

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21

Ekman, Mary Julian. "Transcendental good and moral evil in the metaphysics of Thomas Aquinas." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0735.

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22

Huang, Daniel G. "Good or evil a Confucian and Christian dialogue on human nature /." Deerfield, IL : Trinity Evangelical Divinity School, 2009. http://dx.doi.org/10.2986/tren.006-1616.

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23

Meyer, Eric Daryl. "Without knowing good and evil the moral epistemology of Dietrich Bonhoeffer /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p048-0347.

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24

Coca, Annabel. "Embodied Ethics: Difference, Politics, and the Dissolution of Good and Evil." University of Toledo / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1290201241.

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25

Schoberg, Gerald Robert Cormack. "The human predicament an examination of four biblical perspectives of evil /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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26

Seibt, Christopher R. "Evil and the human will an examination of Plato and Aristotle on whether human beings knowingly will evil /." Washington, DC : Catholic University of America, 2008. http://dx.doi.org/10.2986/tren.029-0730.

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27

Yang, Zebo. "Mengzi xing shan lun yan jiu." Beijing : Zhongguo she hui ke xue chu ban she, 1995. http://catalog.hathitrust.org/api/volumes/oclc/34719918.html.

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28

Rock, James L. "Biblical theodicy the defense of God's justice (Gen 18-19) /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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29

McHone, Steven Craig. "The Relationship of human freedom to the moral problem of evil." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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30

Keskin, Hatice. "An Analysis Of The Concepts Of Good And Evil In Henry James." Master's thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/2/1048933/index.pdf.

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The aim of this thesis is to analyse the concepts of good and evil in Henry James&rsquo
s two novels, The Wings of the Dove and The Golden Bowl. The main argument, which is supported with evidence from the novels and several articles and books, is that the conceps of good and evil permeate the novels, that Henry James&rsquo
s use of symbolism and imagery reinforces the illustration of these concepts, that the contextual understanding of these terms cannot be separated from the environmental, financial and contextual factors that influence the characters&rsquo
responses to the world outside themselves and that human relations and the characters&rsquo
relatedness to the world outside themselves constitute the point where good and evil reside.

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31

Diaz, Abby. "The conjectural battle between good and evil alcohol, the U.S. and Mexico /." Connect to resource, 2007. http://hdl.handle.net/1811/24555.

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Thesis (Honors)--Ohio State University, 2007.
Title from first page of PDF file. Document formatted into pages: contains 34 p. Includes bibliographical references (p. 32-33). Available online via Ohio State University's Knowledge Bank.

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32

Peng, Kuo-Wei. "Hate the evil, hold fast to the good : structuring Romans 12.1 - 15.1 /." London [u.a.] : Clark, 2006. http://www.loc.gov/catdir/toc/fy0607/2006372868.html.

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33

Månsson, Mattias. "Perception of Colors in Games as it Applies to Good and Evil." Thesis, Blekinge Tekniska Högskola, Institutionen för kreativa teknologier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:bth-14774.

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Context. Color can be used to convey allot of information but in particularly when it comes to tellingwho is good and who is evil. The most common color to use when displaying good and evil is blue forgood and red for evil. Objectives. This study will take a look at what colors people automatically associated with good andevil respectively. Methods. The two methods that are used in this paper is a survey in the form of a questionnaire andthe second method is a statistical hypothesis testing that was done on the data collected in the survey.The statistical hypothesis testing was done in the form of a chi-square test. From the chi-square testyou get a chi-square value and a p-value. Results. The result of the survey was that most participants thought of green, white and blue as goodcolors, while black and red where thought of as evil. The statistical hypothesis testing revealed thatthere where a significant statistical difference when comparing two colors in all but two cases. Thosecases where white vs. blue and orange vs. purple. Conclusions. The conclusions that can be drawn are that there is a significant statistical differencebetween how a color is perceived as good or evil. The perceived convention for what a good charactershould have, as a color is that it should be green and the perceived convention for an evil character isthat it should be either red or black.

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34

Sheldon, Holly Anne. "The problem of evil in the Zhou Dynasty." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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35

Clark, Kevin W. "The problem with the problem of evil." Honors in the Major Thesis, University of Central Florida, 2001. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/216.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Sciences
Philosophy

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36

Gellrich, Arne L. "...And Reconcile Us With Evil : A Critical Investigation of the Imagery of Good and Evil in Western Religion, Film and Politics." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-311275.

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With an eye on the current social and political situation in Europe, and with regards to the so-termed refugee crisis, this study aims to map the discourse on assumed good and evil shared among Western cultures, as represented by Sweden, Germany and the United States. The thesis takes its point of departure from essayistic reflections of the philosophical tradition and theological and religious analytical positions respectively. These are then followed by two investigative main chapters, designed along the lines of Norman Fairclough’s approach to critical discourse analysis (CDA). The first of these chapters studies the narratives of good and evil employed in the mainstream cinema of the past ten years in the mentioned countries. The second analysis is made up of three case studies, in turn looking at similar narratives in the campaigns of the two main competitors in the 2016 presidential race, a German protest movement against free trade agreements, and the everyday political communication of Swedish Facebook users. In a final chapter, findings from all four preceding chapters are brought together in an attempt to sketch an image of the congruences and discrepancies of narratives on good and evil in the overall discursive field. The thesis finds that the discursive field shared by the three investigated societies is largely homogenous, with certain imagery permeating all analysed orders of discourse. Many of the reoccurring images are however likely rooted in the human psyche and therefore less dependent on discourse practice. Furthermore, certain principles are agreed upon in theory while not reproduced in social practice. Themes assigned to either good or evil often seem to take on secondary functions next to assumed fixed identities of in- and out-groups. Being a qualitative study, this thesis aims at giving an overview and delivering a base for further investigations rather than providing definitive answers.

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37

SEKORA, LAUREN NICHOLE. "COPING WITH HARRY POTTER: HOW LITERATURE FRAMES OUR ENCOUNTERS WITH GOOD AND EVIL." Thesis, The University of Arizona, 2008. http://hdl.handle.net/10150/192258.

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38

潘步釗 and Po-chiu Poon. "A study of the drama (Chuanqi) of good versus evil in theMing dynasty." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B29947418.

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39

Girard, David. "Getting Beyond Good and Evil: Reconciling Naturalism and Skepticism in Nietzsche's Middle Period." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/34574.

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Philosophers such as Clark and Leiter propose that Nietzsche’s position on the concept of truth, while controversial in his early and middle periods, developed into something far less radical in his later works. They claim that Nietzsche should be understood as a naturalist who contends that we can attain truth, and that his falsification thesis, along with skeptical interpretations of it, is incoherent due to self-contradiction. I challenge these thinkers and what I call the naturalist interpretations because if Nietzsche’s middle period is incoherent then little or nothing can be seen as valuable in GS, Z, or BGE. In order to defend Nietzsche from his alleged self-contradiction I examine positions offered by Clark & Dudrick and Berry who attempt to offer a coherent interpretation of his middle period. While neither provides a convincing position, they help me reveal that what Nietzsche calls “strong skepticism” is integral towards his project. Strong skepticism is the notion that we should continuously perpetuate inquiry, while also creating new values. Nietzsche’s project is to get beyond good and evil, which can be achieved by recognizing untruth as a strong skeptic. To get beyond good and evil, Nietzsche asserts that the thing-in-itself must be properly rejected along with any other metaphysical faith. In so doing philosophers of the future can create new values by being honest about their personal judgements as well as recognizing that falsification is necessary for getting around in the world. Ultimately, I conclude that Nietzsche is neither a skeptic nor a naturalist, and instead utilizes elements from both without committing to either.

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40

Reedy, Janet Umble. "Empowering the church to resist the powers." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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41

Poon, Po-chiu. "A study of the drama (Chuanqi) of good versus evil in the Ming dynasty =bMing dai zhong jian chong tu chuan qi yan jiu /." Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk:8888/cgi-bin/hkuto%5Ftoc%5Fpdf?B23000922.

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42

French, Nathan. "A theocentric interpretation of הדעת טוב ורע : the knowledge of good and evil as the knowledge for administering reward and punishment." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=237449.

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The Eden Narrative (EN) pivots upon humans acquiring הדעת ,טובורע “the knowledge of good and bad/evil” (Gen 2:9, 17; 3:5, 22). This study will offer a revised interpretation of this enigmatic phrase. Although long debated, scholars remain in disagreement regarding a consensus interpretation of הדעת .טוב ורע Proposed interpretations of this phrase include: Mental Faculty of Discrimination (Basic and Moral); Wisdom; Omniscience; Cultural Knowledge; Sexual Knowledge; Maturity; Moral Discernment; Moral Autonomy; and Magic (amongst others).The majority of interpreters agree that because a phrase akin to הדעת טוב ורע (Gen 2:9, 17) only appears in four passages in the EN (Gen 2:9, 17; 3:5, 22), one must turn to other passages in the HB to supply the data needed to interpret this phrase. To which passages anyone interpreter turns varies greatly upon the methodology and interpretation of each interpreter. For example, to confirm the interpretation of wisdom, interpreters turn to the Wisdom Literature of the HB. Some interpreters base their interpretation of הדעת טוב ורע first upon other texts in the HB, as opposed to themes and motifs in the EN. I will begin my exegetical work within the EN before turning to other texts in the HB. That being said, seven of the most oftcited passages from the HB, for any one interpretation of הדעת טובורע in the history of research, come from Genesis, Deuteronomy, and the books of the DtrH, three of which come from the Throne Succession Narrative (TSN; 2 Sam 9–20 & 1 Kgs 1–2). In light of the disagreement of interpretation and varied methodological approaches within the history of research, I contend that there are three parameters that must be employed by any interpreter who wishes to move forward. The first parameter requires that an interpretation must classify הדעת טובורע as divine knowledge; a non-human knowledge that is possessed by YHWH and the divine beings of Gen 3:5 and 3:22. The second parameter requires that an interpretation must show how the Hebrew lexemes טוב and רעע function when YHWH is the subject or causation of these extremes in the EN and its surrounding context (e.g., Gen 1:4; 3:14–19, inferred; 4:7; 6:5). This second parameter is practically missing from the history of research, and it will be my primary contribution to this discussion. The third parameter requires that an interpretation reasonably demonstrate why it is that הדעת טובורע is forbidden on pain of death (Gen 2:16–17) and why human acquisition of הדעת טובורע serves as a threat to YHWH (Gen 3:22–23). None of the interpretations proposed to the present adhere to all three of these parameters. Therefore, I propose that a revised interpretation of this expression in the EN should employ a methodology that adheres to the aforementioned boundaries, which I will accomplish in this study. Beginning with the EN and its surrounding context of Gen 1–11, I will show that certain permutations of טוב and ,רעע when resulting from the will and/or discrimination of YHWH, are a reference to YHWH's blessing (gift/reward) and curse (punishment). In this way, I suggest that הדעת ,טוב ורע in the EN, is best interpreted as the knowledge for administering reward and punishment (retribution). Prior to humans acquiring הדעת טובורע (i.e., Gen 3:6), this knowledge belonged only to YHWH and the divine beings; they alone were able to distribute reward and punishment. There are not enough occurrences of טוב and רעע within the EN, when YHWH is the subject or cause of these extremes, to confirm this interpretation. Some scholars (e.g., Otto, Lohfink, Mettinger) suggest that there are strong resonances between the EN, Deuteronomy, and the DtrH. The divine test of Gen 2:16–17 and the divine curse of Gen 3:14–19 are evidence of these themes and theology. In light of these shared motifs, I suggest that certain permutations of טוב and רעע in the latter (DtrH) can shed new light upon the former (EN). I shall therefore analyse key occurrences of good and evil in Genesis and the DtrH. As we shall see, this data confirms my suggested interpretation of the 'knowledge of good and evil' in the EN as the knowledge that YHWH and the divine beings have to reward and to punish. In other words, what is forbidden to humans in the EN is the divine knowledge for administering retribution. In this way, I will show how certain permutations of טוב and רעע (when YHWH is the subject or the cause), in these narrative texts of Genesis and the DtrH, form a textual reference to YHWH's reward (blessing) and punishment (curse), which together serve as his tools for establishing a particular political and social order in the body politic (e.g., Josh 23:15). As will also be demonstrated, humans likewise enforce a particular social and political order in their use of טוב ורע in Genesis and the DtrH (e.g., 1 Sam 24–25), which confirms human acquisition of הדעת ,טוב ורע at least within the framework of this discussion and topic. Finally, I will apply this analysis of טוב and רעע to the TSN, showing how both humans and YHWH dispense reward and punishment ( טוב ;ורע retribution) for the establishment of order in the body politic. As a result of this analysis of the data in the EN, Genesis, and the DtrH, I submit that the most reasonable interpretation for the phrase, הדעת ,טובורע in the EN, is, the knowledge for administering reward and punishment; a divine knowledge that enables humans to become 'judges' and actively employ retribution in human society, similar to YHWH in the HB and for the purpose of sustaining a particular moral and political order in the social sphere. Thus the Eden Narrative tells a story of how humans partly attain divinity, becoming like YHWH and the divine beings (Gen 3:5; 3:22; Ps 82) in having acquired the forbidden divine knowledge of ultimate power (reward and punishment); albeit, through a transgressive act of moral autonomy.

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43

Nguyen, Joseph Tan Doan. "Theodicy after Paul Ricoeur toward a theology of the symbol of evil /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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44

Cordaro, Daniel Dauber Cori Elizabeth. "The rhetoric of oppositional gender Beyong [sic] Good and Evil as perspective by incongruity /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2007. http://dc.lib.unc.edu/u?/etd,925.

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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2007.
Title from electronic title page (viewed Dec. 18, 2007). "... in partial fulfillment of the requirements for the degree of [sic] Communication Studies in the Department of Communication Studies." Discipline: Communication Studies; Department/School: Communication Studies.

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45

Thornton, Freda J. "A classification of the semantic field good and evil in the vocabulary of English." Thesis, University of Glasgow, 1988. http://theses.gla.ac.uk/1032/.

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The central part of this thesis (chapter 3) consists of a classification of 9071 lexical items comprising the semantic field Good and Evil. This classified semantic field, with minor alterations, will form part of the Historical Thesaurus of English currently being compiled in the English Language Department of Glasgow University. Some significant features of the Good and Evil classification system, devised and explained in this thesis, have also been adopted by the Historical Thesaurus. Chapter 1 places the thesis in a wider academic context. It explains briefly the Historical Thesaurus project, and describes how the classification of Good and Evil contributes to this. It also relates the thesis to linguistics, semantics, and especially to semantic theory, lexicography, and semantic classification. Chapter 2 defines the semantic field Good and Evil and discusses how the field was assembled. It provides details of those areas which were either rejected or extended in order to form the semantic field. It then describes in some detail the classification system devised for Good and Evil. The structure of the classification is explained, the use of the parts of speech as a valuable classificatory device is justified, and the contribution of other classificatory work is acknowledged. The chapter also discusses some particular problems and features of the Old English corpus. It ends with lists of stylistic and other conventions. Chapter 3 contains the Good and Evil classification, and chapter 4 consists of detailed notes on the classification. These notes discuss points relating to dating. Old English material, classificatory devices, closely connected categories, and some problems of dictionary definitions, among other things. Chapter 5 conducts a number of studies based on historical and etymological information drawn from the classification. The relative numbers of accessions and losses in different centuries in the categories are presented and discussed. The range of sources of origin of a limited number of categories arc detailed. The patterns of change, and the extent and rate of influence of different languages in different centuries, are then commented on and compared. Chapter 6 selects one area of vocabulary from Good and Evil - animal names used as names for people - and subjects this area to a detailed examination. The variety of animal names, and the range of people to whom they arc applied, arc discussed, and various statistics and comparisons arc drawn up. Also considered is the time gap between the first literal use of an animal name and the first figurative or metaphorical application of the same term to a person. In the process some interesting and, on occasion, unproven points about animal metaphor are brought to light. The thesis ends with three appendices. The first contains extra Good and Evil material not in the main classification, the second details 19th century obsolescences, and the third gives a numerical distribution of items in each category by part of speech

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46

Saleh, Fauzan. "The problem of evil in Islamic theology : a study on the concept of al-Qabīḥ in al-Qāḍī ʻAbd al-Jabbār al-Hamadhānī's thought." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61323.

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This thesis deals with the problem of evil in Islamic theology, and, in particular, tries to examine the concept of al-qabih in al-Qadi 'Abd al-Jabbar al-Hamadhanis thought. This study is based on the fact that Islam, like other monotheist religions, considers the presence of evil in the world as a grave difficulty, a situation which has resulted in much dispute among the mutakallimin. For 'Abd al-Jabbar, the problem of evil is discussed in the framework of the concept of divine justice. According to this formulation, God does nothing except the good, as he must do the obligatory (al-wajib), will not devote himself to anything except for the sake of goodness, and never desires to do anything repulsive but only chooses wisdom and righteousness. Thus, 'Abd al-Jabbar's discussion of the problem of evil is an effort aimed at defending God's justice and omnipotence in a world marred by the presence of evil. This is significant, since divine justice (al-'adl), together with divine unity (al-tawhid), constitutes the most important characteristic of Mu'tazilism, a characteristic by virtue of which the Mu'tazilites claimed for themselves the title of ahl al-'adi wa al-tawhid, the adherents of divine justice and unity.

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47

White, Jonathan B. "Terror has no visage Walter Lippmann, Reinhold Niebuhr, and the origins of evil." Ohio : Ohio University, 2002. http://www.ohiolink.edu/etd/view.cgi?ohiou1010501482.

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Hudia, Jeremy. "Beyond truth and falsity an analysis of part one of Nietzsche's Beyond good and evil /." [Kent, Ohio] : Kent State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=kent1248188489.

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Iwersen, Maria Helena Negrao. "Shape and face of good and evil in Flannery O'Connor's Everything that rises must converge." reponame:Repositório Institucional da UFPR, 2010. http://hdl.handle.net/1884/23876.

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Resumo: Everything That Rises Must Converge de Flannery O'Connor foi publicado em 1965, ano posterior â sua morte. Embora-esta dissertação discuta como o título - extraído de uma afirmação de Teillard de Chardin - aplica-se -às nove histórias da coleção, seu principal objetivo é mostrar, através de exemplos tirados do texto, como o bem e o mal se manifestam em cada história. Esta análise textual baseia-se num sistema gradativo das virtudes e dos vícios (os sete pecados capitais) desenvolvido pelo teólogo e erudito medieval Grosseteste. A Parte I apresenta uma biografia, amplamente baseada nas cartas de Miss O'Connor publicadas recentemente, e uma perspectiva global da polêmica excessivamente acirrada à sua obra duradoura. As feições principais de sua arte são discutidas aqui: seu enfoque - como escritora católica - do sul protestante, o uso do grotesco, seu pendor para a violência, seu conceito de mal e de graça, sua falta de sentimento, e sua aparente falta de compaixão e de senso de beleza. A Parte II considera o conceito de mal de Miss O'Connor (tanto quanto de Teillard) e sua magua com uma sociedade tecnológica complacente que despreza os valores espirituais. No âmago da dissertação, a Parte III oferece múltiplos exemplos das formas do bem e do mal, como também do imagismo, na sinopse de cada história, e a Parte IV examina os motivos - o mal, o grotesco e a graça redentora. A Parte V discute a visão de Miss O1 Connor e o modo com que ela empregou o choque e o riso para contrapor ao torpor espiritual e para conscientizar o leitor de que o demoníaco pode levar ao sagrado. Escritora admiravelmente talentosa, com humor selvagem, ela odiava o mal, escarnecia dos intelectuais bombásticos, acreditava nas possibilidades da salvação sempiterna - e conservou até o fim um maravilhoso sentido e respeito pelo mistério.

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Hudia, Jeremy. "BEYOND TRUTH AND FALSITY: AN ANALYSIS OF PART ONE OF NIETZSCHE’S BEYOND GOOD AND EVIL." Kent State University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=kent1248188489.

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Dissertations / Theses on the topic 'Augustine, Good and evil'

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