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Journal articles on the topic 'Good and evil (Hinduism)'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Parveen, Dr Rashida, and Dr Khadija Aziz. "An Overview of the Common Moral Teachings Islam and Hinduism Based Religions." Fahm-i-Islam 3, no. 1 (June 30, 2020): 147–58. http://dx.doi.org/10.37605/fahm-i-islam.3.1.10.

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The study of world religions makes it clear that after the basic teachings of every religion, which had came into being after the arrival of human beings in this world, the moral teachings have been given the utmost importance. The improvement in the individual and collective life of people depends on moral education which gives them the feeling of an atmosphere of peace and tranquility in the world. The teachings of moral education also gives a sense of equality in a society in which everyone is assured of the protection of his/her rights and interests. Resultantly, in a society where the roots of "good morals" are strong, society never goes astray. The importance of morality for the individual and collective life of human beings could be gauged by the fact that all religious leaders of the world teach their followers good morals and human rights. The moral teachings also help in distinguishing lawful, unlawful, good, and evil. The religious leaders forbid followers to do things that make them or their social life suffer in the wrong way.

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2

Ramadhani, I. Gusti Ngurah Aswin. "Barong dan Rangda: Memaknai Sebuah Kearifan Lokal dari Budaya Bali." Perspektif 6, no. 1 (June 1, 2011): 49–63. http://dx.doi.org/10.69621/jpf.v6i1.237.

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One of the wellkown Balinese sacred art is 'Barong and Rangda' dance, which symbolises the two supernatural and complementary powers, namely the good and the evil, the white and the black, the right and the left. The writer argues that it actually has a very long history, an encounter and acculturation of various traditions, such as of the Javanese Hinduism, the Chinese culture, and the religious tradition and cosmology of the Balinese. If one wants to comprehend the Balinese way of life, he or she should have to understand these two supernatural powers which are basically complementary to each other.

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3

Meranggi, Yogi. "Balinese perspective in Myths and Diseases: How the society copes and survive the situation." Bali Tourism Journal 4, no. 1 (April 28, 2020): 14–18. http://dx.doi.org/10.36675/btj.v4i1.41.

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Myths are common in Balinese societyâ€™ belief system that rooted back to the local religion, Wali and Hinduism teaching. There are many stories in ancient texts; most of them cover the story of influential figures such as Gods, Deities, Demon, evil spirit and et cetera. Gods and Goddess represent good, righteousness and source that brings happiness and joy to human. In contrast, other entities like Demons and evil spirits become a symbol of maleficent that create chaos and disaster on earth. Through Balinese history, there were many disasters, plagues, and diseases that took heavy tolls. The Myth from ancient Balinese texts helps to provide consultation as well as the perspective of the ancient civilisation in dealing with many unfortunate situations, including plagues and diseases. The mythical story leads to numerous ceremonies being celebrated on the island. The ritual act as an expression of gratitude, apologise, and a moment to self-reflect that humankind is not the only creature that inhabits the universe. The teaching emphasises that the local community is mandatory to take care of their environment, avoid exploiting nature, subsequently as an alarm to the individual to live in humble and responsible. Despite the locals are well adapted to modern technology and received higher education, apparently did not halt the rites. They believed the activities are identity as well as precious treasure from their honourable ancestor.

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4

Zaibel, V., and I. Mezhibovskaya. "Doctrinal foundations of social security in the context of legal and theological regulators (case study of the Republic of Kazakhstan)." BULLETIN of L.N. Gumilyov Eurasian National University. Law Series 136, no. 3 (2021): 74–85. http://dx.doi.org/10.32523/2616-6844-2021-136-3-74-85.

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The article analyzes a relationship between legal norms and theological codes in the field of social protection of citizens unable to work. The authors present a scientific analytical study in terms of the interconnection, interdependence and co-relation of scientific and non-scientific - theological views in the field of obligations and legal guarantees of protection from social risks of special categories of citizens, which include children, the elderly, the disabled, women with children. There is drawn a parallel between the norms of law and moral norms, religious beliefs in terms of the fundamental commandments about proper behavior, good and evil, and legal norms governing legal relations in the field of social protection on the example of the legislation of the Republic of Kazakhstan. Theological views are investigated considering the peculiarities that take place in the main religious directions included in the catalog of world religions: Christianity, Islam, Judaism, Buddhism, Hinduism. At the same time, a significant attention is paid to Orthodox Christianity teaching. Based on the study of legislation and basic theological sources, it has been proved that many basic issues of social security for certain groups of people have been laid down as doctrinal obligations before the development of legal regulations. Religious attitudes still play a major role today.

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Fenty, Ni Ketut, I. Ketut Wisarja, and Marsono. "Estetika Dan Filsafat Instrumen Kempyung Sebagai Kunci Dalam Gamelan Semara Pagulingan." Metta : Jurnal Ilmu Multidisiplin 3, no. 2 (July 18, 2023): 186–90. http://dx.doi.org/10.37329/metta.v3i2.1769.

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Gamelan semara pagulingan uses a seven-tone pelog tuning consisting of five principal tones (O E U A I) and two pemero tones (ndeung and ndaing). This study aims to discover the meaning and philosophy of the kempyung instrument, which is considered the key in the gamelan semara pagulingan Banjar Pagan Kelod. The method used is qualitative research carried out in several stages: preparation, data collection, and data analysis. The study results found a concept of two-tone distance in this part of the crew called basang metundun. Basang metundung, which, compared to humans, is the stomach and back. The stomach and back are found in parts of the human body and are located on the front (basang) and back (tundun); this also follows the context of life in society. The kempyung instrument has a meaning which is symbolized as a key or something that makes a piece harmonious. In Lontar Aji Prakempa, it is stated that the balance of human life is in the dualistic dimension, namely believing in the existence of two powerful forces such as good and evil, day and night, male and female, kaja and kelod, sekala and niskala, and so on. In the teachings of Hinduism, it is known as rwa bhineda, which means two different and opposite things, but when balanced, they become something harmonious.

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Agung Suharyanto, Wiflihani, Onggal Sihite, Yesti Pratiwi, Ijon Gabe Martuah Sinaga, Yesima Sidebang, Andreas, et al. "Maha Puja Navarathiri & Vijaya Dhasamiumat Hindu at the Sri Mariaman Temple in Medan City." Lakhomi Journal Scientific Journal of Culture 1, no. 1 (December 5, 2020): 44–51. http://dx.doi.org/10.33258/lakhomi.v1i1.342.

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This research is a research conducted to determine the procedures, components of the ceremony, and to know the function and meaning of the Nava Rathiri and Vijaya Dhasami celebrations for Hindus in Medan City. This study used qualitative research methods and data collection was carried out by following the ceremony held directly by the Maha Puja Navarathiri & Vijaya Dhasamiumat Hindu ceremony at the Sri Mariaman Temple, Medan City. This research was conducted at the Srimariaman temple, where the navaratri is carried out for nine days every night in a row by Hindus living in the city of Medan. The result of this research is that this celebration is a worship for goddesses who have fought long ago against evil, namely giants. This celebration performed at Worship was done to please the goddesses for nine days as many days as it took for the goddess to defeat the evil monster. This is in accordance with its implementation, which is for nine days in the Tamil month of purification. There are many components used in this statement, from a series of flowers, coconut, trinkets, and many more. Worship is done to restore the good qualities of humans and defeat the bad qualities in humans because basically every human being is created for good. There are many components used in this statement, from a series of flowers, coconut, trinkets, and many more. Worship is done to restore the good qualities of humans and defeat the bad qualities in humans because basically every human being is created for good. There are many components used in this statement, from a series of flowers, coconut, trinkets, and many more. Worship is done to restore the good qualities of humans and defeat the bad qualities in humans because basically every human being is created for good.

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Cassella, Antonio. "The Meaning of the Ark of the Covenant through the Logos Heuristics." International Journal of Social Science Studies 7, no. 2 (February 20, 2019): 53. http://dx.doi.org/10.11114/ijsss.v7i2.4080.

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By placing the Ark of the Covenant in the first Jewish Temple in the 10th century before the Common Era (BCE), King Solomon relieved Levite priests from carrying the Ark. Three centuries later, King Josiah of Judah asked the Levites to return that container to the Temple, implying that it was no longer there. The gold-plated Ark enclosed more than an unvarying law in the Decalogue and in the ‘obedience-classical-computing’ of the crystal Thummim sewed into the Ephod worn by Aaron, the first high priest. Aaron’s vest also contained the crystal Urim, or flexible variations between obedience and disobedience, in the quantum computing epitomized by the ‘tree-of-the-knowledge-of-good-and-evil’ (Genesis 2). Together, the Thummim and Urim crystals embody the Wisdom ascribed to nature’s Nature and to the Tree-of-Life. Solomon shared this Wisdom with the visiting Queen of Sheba. Although the Ark may have never followed Sheba’s return into Ethiopia, her mariners could have shared Solomon’s Wisdom with Greek, Hindu, Chinese, and Olmec sages. This hypothesis addresses the simultaneous rise in the 6th century BCE of the Logos posited by Heraclitus in Greek-Ionia; of Dharma in Hinduism, of the Buddhist-Sanskrit name “Tathāgatha”; of Social Intelligence in the meeting of Laozi with Kong-Fuzi in China; and, among the Mesoamerican Olmecs, of the legend about the bird-serpent that the Aztecs called later “Quetzal-coatl.” The power of the returning Quetzalcoatl to save humans and nonhuman species from obliteration matches the will of readers eager to catch the esoteric meaning of the vanished Ark.

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Dr Sanjay Johari. "The Ramayana: An Epic of Indian Ideals and Dharma." Creative Saplings 1, no. 11 (February 25, 2023): 1–9. http://dx.doi.org/10.56062/gtrs.2023.1.11.208.

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The Ramayana is the holiest epic of Hindus. It was written by seer Valmiki. The story of The Ramayana is of two men, Lord Rama and Ravana, the king of Lanka. One is the apostle of good and the other of bad. Lord Rama is considered the greatest ideal human in Hindu mythology and the other, Ravana is known for his villainous attitude in the history of mankind. The characters in The Ramayana fulfil both sides of the coin whether the good or bad characters. The virtuous characters show the path of righteousness and the evil characters lead life to the doom. The character of Rama shows us the duty of Dharma and his wife Sita is the symbol of ideal woman in Hindu mythology. The Ramayana is not merely an epic of Hindu religion, but it is the symbol of the entire world which teaches us how to live a pious life amidst the adverse circumstances.

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9

Simoncelli, Adriana. "Dance in Indian culture: A cosmic manifestation of divine creation and a path to liberation." Dziennikarstwo i Media 15 (June 29, 2021): 15–25. http://dx.doi.org/10.19195/2082-8322.15.2.

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Dance is a human cultural activity aimed at non-verbal emotional communication, mentioned for the first time in the circle of European culture by Homer in the Iliad (8th/7th century BC). In Indian culture — the most extensive one of four contemporary civilizations of antiquity (next to Egyptian, Mesopotamian, and Chinese), whose cradle is the Indus Valley Civilization — the first material evidence of the presence of dance is dated between 2300–1750 BC. It is a bronze statuette of a dancing girl, making us aware of the fact that this type of activity has accompanied people since the dawn of time, regardless of their origin and cultural affiliation. India and its oldest religion, Hinduism, have made this art highly prized because of its original, pure spiritual character. The first treatise entirely devoted to dance, entitled Natyashastra (Treatise on Performing Arts), was written according to tradition between the 2nd century BC and the 2nd century AD, although many premises indicate that its beginnings date back to the 5th century BC, and the final version — to around 5th century AD. Its author was Bharata Muni, an ancient sage, theatrologist and musicologist who allegedly received knowledge of arts from the god Brahma himself to create a symbolic representation of the world which, by showing good and evil, would persuade both the viewers and the performers to act ethically. From Natyashastra it appears that dance was created by the gods for their worship. In its most original form, dance grew out of the sacrificial ritual, hence the knowledge of it was secret, highly codified and communicated in strict confidentiality. The patron of the dance and its divine performer par excellence is the god Shiva in the aspect of Nataraja (Lord of the Dance), who in one image combines god as the creator, protector and destroyer of the universe, while simultaneously containing the Indian concept of an endless time cycle. Accurate recreation of the mythical dance initiated by Shiva guarantees that the faithful achieve salvation by overcoming sin, ignorance, and laziness represented by the demon Apasmara, on whom the god treads in a dancing trance. For the Indian Hindu culture dance has a highly important ritualistic and mystical meaning, hence it is also present along with music and singing, which is a melodic recitation of sacred verses, in all literature, from the Vedas (sacred books of Hinduism), through encyclopedic Puranas, to epics such as Mahabharata and Ramayana. Dance is indispensable to the theater as well as visual and audiovisual arts, brings relief to those in mourning and sorrow, leads to liberation from samsara (the wheel of incarnations), and is a reflection of divinity in its purest, most dynamic manifestation: movement. Thanks to dance being a rejection of oneself, entering a mystical trance, one can connect with the Absolute here on Earth and experience divinity.

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Riyaz, Aamir. "Buddhist ethics of Pancha Shila: A Solution to the Present Day and Future Problems." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 1 (2018): 215–27. http://dx.doi.org/10.15290/idea.2018.30.1.16.

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Most of the religions of the world are based on some fundamental moral principles of good conduct/virtues and prohibits its followers to do anything which is not good for the welfare of the society as a whole. This fundamental moral principal of good conduct, in Buddhism, is known as Pancha Shila (Five Precepts or Five Virtues). Pancha Shila is the basic assumption of moral activities for both households as well as for renunciates. It forms the actual practice of morality. Each time the precepts are upheld, the moral volitions are strengthened, until morality becomes a habitualtrait through the condition of repetition. For the smooth functioning of a society, every Buddhist has to follow the five moral precepts i.e. abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from falsehood, abstaining from taking intoxicants. Jainism, Christianity, Hinduism and Islam too accept such ethical codes with little modification. These are called cardinal virtues. Jaina concept of Pancha Mahavrata is very close to Buddhist concept of Pancha Shila. In Jainism these are; Ahimsa (Abstinence from all injury to life), Satyam (Abstinence from falsehood), Asteyam (Abstinence from stealing), Brahmacharyam (abstinence from self indulgence), Aparigraha (Abstinence from all attachment). Mahatma Gandhi too accepted these five cardinal virtues given by Jainism but he added two more in it which are; Fearlessness and Faith in God. The five precepts of Buddhism offers the moral conducts following which everyone can avoid evil deeds and can contribute in making this world a better world for present and future generations. The precept of abstaining from killing leads to the respect for other’s life. The precept of abstaining from stealing leads to the respect for other’s property. The precept of abstaining from sexual misconduct leads to the respect for one’s own dignity and dignity of other’s especially women. The precept of abstaining from falsehood leads to the respect for honesty. The precept of abstaining from taking alcohol leads to innumerable number of good qualities like respect for a clear mind, respect for modesty of other human beings, respect for money, respect for one’s own dignity, respect for other’s life and so on. The five precepts of Buddhism make a person disciplined, which is one of the most important ingredients for the development of overall personality of a person. A developing country cannot become a developed one unless its citizens are disciplined. If we analyze the five precepts given by Buddhism then, we find that the solution for most of world problems lies in it. If everyone follows five precepts then, I think this world will be transformed into a better place, a place where people have respects for other’s life and property, where everybody’s interest will be taken care of, where people will have an altruistic approach towards society. In short, this world can be transformed into a heaven.

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Kindjic, Zoran. "The problem of evil in Hinduism." Filozofija i drustvo 21, no. 1 (2010): 209–24. http://dx.doi.org/10.2298/fid1001209k.

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After having pointed to the different religious concepts of the origin of evil, the author focuses on the discussion of Hinduism as a typical paradigm of monism. Since the Indian deities are actually manifestations of the eternal arch principle, they contain within themselves the unity of opposites, i.e. they have both light and dark side. Evil which affects an individual is interpreted as sinning against the universal cosmic and moral order. The doctrine that man's destiny is determined by one's deeds in the previous incarnations is almost widely accepted in India. The idea of karma at the same time provides the cosmic justice and releases God from the responsibility for evil in the world. The impersonal law of karma also has the educational purpose. The whole world derived from the brahman and under the process of evolution. Through the numerous lives and the different experiences, suffering from the consequences of one's own behavior, an individual learn from the spiritual lessons. In the times of the cosmic crises, when evil prevails in the world, Vishnu incarnates in the figure of avatar to win over evil and to restore the blocked evolution. Although evil is defeated, it still cannot be entirely uprooted from the physical world. The salvation for man is possible only after dissolving personal ego and having enlightened oneself, transcends to the sphere of dualism.

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12

Zaiets, Anatolii. "Law Philosophical Foundations of the Early Eastern States." NaUKMA Research Papers. Law 7 (July 20, 2021): 20–27. http://dx.doi.org/10.18523/2617-2607.2021.7.20-27.

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The article is devoted to the elucidation of the ideological foundations of the law of the states of the early civilizations of the East, which last from the VII millennium BC (Sumer and Akkad, Babylon, India, China and Egypt). The spontaneously formed mythical, religious, moral and rational components of the worldview, as well as elements of philosophical doctrines are analyzed, traced as the unity of the notions of the gravity of sin and sinful behavior and even the community as a whole, caste character based on the idea of the inevitability of social inequality, the subordinate position of women, and significant differences in different legal systems, based on the specifics of economic structure and political system, civilizational and cultural differences, historical features of state formation, as well as worldviews of peoples, their understanding of the world, world order, natural and terrestrial laws. It is concluded that the general primary basis of the legal worldview of the peoples of the early states of the East are mythical and religious beliefs of peoples (as, incidentally, in all other early states), which served to explain the world order and justify the general laws of nature, and also served as a criterion for evaluating human actions.These ideas were based on common to all civilizations moral ideas about good and evil, justice and injustice, truth and injustice, moral and immoral. In philosophical treatises, in some literary and legal sources of the ancient East, one can find key common moral postulates that take long from the most ancient beliefs and religions and moral rules, known to science, and then reflected in Hinduism, Christianity, Islam. From the point of view of social and state ideology, the ruling elite was interested in spreading and affirming the notions of the sanctity and inviolability of the supreme power of rulers, who often combined religious and secular power. The laws of the rulers were also proclaimed by the commands of the gods, the highe rpowers, which must be strictly observed by all. This view of laws was reinforced by a system of severe punishments for violating them. Although this together helped to centralize the early states, to establish more effective protection against external enemies, and from the point of view of internal organization to keep the people firmly in subjection, it did not contribute to the development of ideals of individual freedom.

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13

Shaeffer, H. Benjamin. "Review of Good and Evil, by Good and Evil." Essays in Philosophy 4, no. 1 (2003): 76–79. http://dx.doi.org/10.5840/eip20034126.

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Musiał - Kidawa, Aldona. "REASON. GOOD. EVIL." Scientific Papers of Silesian University of Technology. Organization and Management Series 2019, no. 141 (2019): 277–87. http://dx.doi.org/10.29119/1641-3466.2019.141.21.

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15

Vahapzade, Bahtiyar, and Talat Sait Halman. ""Good and Evil"." World Literature Today 70, no. 3 (1996): 498. http://dx.doi.org/10.2307/40042033.

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Janet Roberts. "Good and Evil." Antipodes 27, no. 1 (2013): 70. http://dx.doi.org/10.13110/antipodes.27.1.0070.

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Andrews, Dave. "Struggling for Good against Evil." Kenarchy Journal 5 (May 2023): 72–100. http://dx.doi.org/10.62950/vvsu54.

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This charts my quest for ‘good’, and my struggle for ‘good’ against ‘evil’, growing up in an evangelical tradition. In the process I particularly distinguish the category of ‘evil’ from the categories of ‘bad’ and ‘sin’ and reflect on some of the dominant manifestations of this ‘evil’ during the century in which I grew up. I specifically explore what it has meant for me, in my personal struggle for ‘good’ against ‘evil’, to deal in ever expanding concentric circles of concern, with the ‘evil in ourselves’ the ‘evil in our communities’, the ‘evil in our institutions’, the ‘evil in our nations’ and the ‘evil in our religions’. And the struggle goes on….

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18

Gowramma, Y. S. "Evil." Artha - Journal of Social Sciences 2, no. 2 (November 11, 2004): 48. http://dx.doi.org/10.12724/ajss.4.5.

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Man's sense of Mystery -Emergence of the concept of evil in his life Definition of evil -Kinds of evil -Natural and Moral Evils -Origin of moral evil traced to psychological and metaphysical aspects -Atheist's argument for the dismissal of theist's views - Hume's skeptic views on Theist's conception -Theodicee's answer to the question - Freewill Theodicees -Greater good theodicees and best possible world theodicees -Evil as a discipline and necessary means to Good -Effect of the shock of Evil.

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19

,, Romanus, and Justin Marie Brophy. "Good and Evil Actions." American Catholic Philosophical Quarterly 85, no. 3 (2011): 499–500. http://dx.doi.org/10.5840/acpq201185333.

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Koturbash, Thérèse. "Evil and Unexpected Good." Chesterton Review 33, no. 3 (2007): 815. http://dx.doi.org/10.5840/chesterton2007333/465.

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Deavel, Catherine Jack. "Relational Evil, Relational Good." International Philosophical Quarterly 47, no. 3 (2007): 297–313. http://dx.doi.org/10.5840/ipq200747323.

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Ostriker, Alicia, and Betty De Shong Meador. "Beyond Good and Evil." Women's Review of Books 18, no. 10/11 (July 2001): 37. http://dx.doi.org/10.2307/4023757.

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JANSSENS, Louis. "Ontic Good and Evil." Louvain Studies 12, no. 1 (January 1, 1987): 62–82. http://dx.doi.org/10.2143/ls.12.1.2013988.

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Chattopadhyay, Santi Nath. "Good, Evil, and Freedom." Social Philosophy Today 9 (1993): 139–47. http://dx.doi.org/10.5840/socphiltoday1993917.

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Baggini, Julian. "Beyond good and evil." Philosophers' Magazine, no. 24 (2003): 28–30. http://dx.doi.org/10.5840/tpm20032411.

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Fincham, J. R. S. "Beyond good and evil." Nature 356, no. 6366 (March 1992): 203–4. http://dx.doi.org/10.1038/356203a0.

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Fassin, Didier. "Beyond good and evil?" Anthropological Theory 8, no. 4 (December 2008): 333–44. http://dx.doi.org/10.1177/1463499608096642.

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Dolven, Jeff. "Besides Good and Evil." SEL Studies in English Literature 1500-1900 57, no. 1 (2017): 1–22. http://dx.doi.org/10.1353/sel.2017.0000.

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Lennerfors, Thomas Taro. "Beneath good and evil?" Business Ethics: A European Review 22, no. 4 (September 16, 2013): 380–92. http://dx.doi.org/10.1111/beer.12030.

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Williams, C. J. F. "Knowing Good and Evil." Philosophy 66, no. 256 (April 1991): 235–40. http://dx.doi.org/10.1017/s0031819100053092.

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VILLA, DANA R. "Beyond Good and Evil." Political Theory 20, no. 2 (May 1992): 274–308. http://dx.doi.org/10.1177/0090591792020002004.

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CONNOLLY, WILLIAM E. "Beyond Good and Evil." Political Theory 21, no. 3 (August 1993): 365–89. http://dx.doi.org/10.1177/0090591793021003002.

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Martin, Alia, and Kristina R. Olson. "Beyond Good and Evil." Perspectives on Psychological Science 10, no. 2 (March 2015): 159–75. http://dx.doi.org/10.1177/1745691615568998.

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34

Collinson, Helen. "Satan: good or evil?" Computers & Security 14, no. 4 (January 1995): 300. http://dx.doi.org/10.1016/0167-4048(95)97078-o.

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Larson, Anthony T. "Empowering Evil, or, Good Evil is Hard to Find." Janus Head 14, no. 1 (2015): 77–100. http://dx.doi.org/10.5840/jh20151415.

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Wood, Martin. "Consuming Envy." Fieldwork in Religion 5, no. 1 (November 5, 2010): 97–118. http://dx.doi.org/10.1558/firn.v5i1.97.

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This paper examines the phenomenon of najar, the evil eye, in relation to beliefs and practices concerning food among Gujar?t? Hindus in the United Kingdom and New Zealand. Certain Gujar?t? Hindu traditions tend to publically dismiss najar, however, others engage with it and najar continues to play a substantial role in the day-to-day experience of Gujar?t? Hindus in this context. Drawing on extensive field research in the United Kingdom and complementary research in New Zealand, I provide an account of concepts and notions concerning najar and examine the extent to which wider considerations of belief and practice underpin belief or disbelief in najar, especially in relation to food. Finally, I examine najar in relation to the question of authority among Gujar?t? Hindu traditions in the diaspora and the problem of privileging of what are referred to as “representative” versions of Hinduism over “vernacular” traditions when it comes to fieldwork and presenting our findings concerning Hinduism in the academy.

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Sandison, Ronald. "The Problem of Good and Evil." Group Analysis 26, no. 2 (June 1993): 203–12. http://dx.doi.org/10.1177/0533316493262012.

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In my contribution to the Group Analysis Special Section: `Aspects of Religion in Group Analysis' (Sandison, 1993) I hinted that any consideration of a spiritual dimension to the group involves us in a discussion on whether we are dealing with good or evil spirits. But if we say that God is in the group, why is not the Devil there also? Can good and evil coexist in the same group matrix? Is the recognition of evil `nothing but' the ability to distinguish between good and bad? If not, then what is evil? Is it no more than the absence of good? These and other questions were worked on at a joint Institute of Group Analysis and Group-Analytic Society (London) Workshop entitled `The Problem of Good and Evil'. We considered the likelihood that good and evil coexist in all of us, as well as in the whole of the natural world, not only on earth, but in the cosmos and in God himself What we actually do with good and evil is to split them apart, thereby shelving the problem but at the same time creating irreconcilable opposites. This article examines this splitting and how we can work with it psychoanalytically.

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Gubin, Valery D., and Elena N. Nekrasova. "JUSTIFICATION OF EVIL." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 3 (2020): 10–23. http://dx.doi.org/10.28995/2073-6401-2020-3-10-23.

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The article considers philosophical aspects in the issue of evil, its genesis and principal ontological issues: the good and evil balance, the absoluteness and relativity of evil in history and culture, evil and transcendence, evil and God, evil as a paradox of human existence, evil as a punishment for man and as a possibility salvation. In their analysis, the authors proceed from the assumption that good and evil are the extreme that are unattainable for an ordinary person. Good and evil are the phenomena of life, living only in a special state – that of tension, despair, pity, hatred. Without that transcending (to God or the devil), good and evil are just abstractions. To be evil means to have the opportunity and power to raise oneself to the demonic level or sink into the abyss of the animal state. To be kind means to be holy, at least a very living person, in whom there is no carrion

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Alvaro, Carlo. "The Incoherence of an Evil God." Religions 13, no. 1 (January 7, 2022): 54. http://dx.doi.org/10.3390/rel13010054.

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The evil god challenge is for theists to explain why a good god’s existence should be considerably more reasonable than an evil god’s existence. Challengers note that there is a symmetry between a good god and an evil god. Moreover, the classical arguments for a good god can prove the existence of an evil god just as well. Furthermore, theodicies can be mirrored by reverse theodicies. Consequently, the evil god challenge leads to two implications. One, if an evil god is deemed absurd, by logical symmetry, a good god must also be absurd. Two, if an evil god is not absurd, then no reason exists in favor of the existence of a good god. This paper offers two strategies to show that a good god’s existence is plausible, but an evil god’s is not. One is to argue that an evil god’s motivations for creating the world are inconsistent with its alleged nature. The other is a close examination of theodicies and reverse theodicies, which shows that no symmetry exists between them and that theodicies are effective, but reverse theodicies are not.

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Murayama, Nobuko. "“Good Comes Out of Evil”." Japanese Journal of Nutrition and Dietetics 79, no. 1 (February 1, 2021): 1–2. http://dx.doi.org/10.5264/eiyogakuzashi.79.1.

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Dore, Clement. "Evil and a Good God." Faith and Philosophy 3, no. 2 (1986): 220–22. http://dx.doi.org/10.5840/faithphil19863220.

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Alford, C. Fred. "Evil Be Thou My Good." Good Society 15, no. 2 (January 1, 2006): 13–16. http://dx.doi.org/10.2307/25702812.

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Alford, C. Fred. "Evil Be Thou My Good." Good Society 15, no. 2 (January 1, 2006): 13–16. http://dx.doi.org/10.5325/goodsociety.15.2.0013.

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Williams, Robert R. "Good, Evil, and the Face." Philosophy Today 36, no. 3 (1992): 281–93. http://dx.doi.org/10.5840/philtoday199236321.

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Moriarty, Michael. "Evil communications corrupt good manners." Seventeenth-Century French Studies 28, no. 1 (June 2006): 173–82. http://dx.doi.org/10.1179/c17.2006.28.1.173.

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BESS, MICHAEL D. "DEEP EVIL AND DEEP GOOD." Yale Review 94, no. 3 (July 2006): 44–69. http://dx.doi.org/10.1111/j.1467-9736.2006.00208.x.

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Norman, Professor Geoff. "Institutional R2M: Good or Evil?" Education for Health: Change in Learning & Practice 15, no. 2 (July 1, 2002): 259–60. http://dx.doi.org/10.1080/13576280210136933.

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Patel, Raj. "Shipman's legacy—good from evil." BMJ 333, no. 7570 (September 30, 2006): s127. http://dx.doi.org/10.1136/bmj.333.7570.s127.

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Stoller, Amy, Eric Armstrong, Kim James Bey, Doug Honorof, and Adrianne Moore. "Speech stereotypes: good vs. evil." Voice and Speech Review 8, no. 1 (January 2, 2014): 78–92. http://dx.doi.org/10.1080/23268263.2013.826077.

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Parkes, Stuart. "Flowers of Good and Evil." Studies in Eastern European Cinema 8, no. 3 (July 20, 2017): 306–8. http://dx.doi.org/10.1080/2040350x.2017.1354595.

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