Relevant bibliographies by topics / Pain Suffering Good and evil

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Pain Suffering Good and evil'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Pain Suffering Good and evil"

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Kowalsky, Nathan. "Predation, Pain, and Evil." Studies in Religion/Sciences Religieuses 46, no. 4 (2017): 489–510. http://dx.doi.org/10.1177/0008429817732032.

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The classical problem of natural evil holds that the suffering of sentient beings caused by natural processes is an evil for which a divinity is morally responsible. Theodicies either explain natural evil as a punitive imperfection in nature, which humans ought to avoid and/or purify, or as a constituent part of a greater good whereby the evil is redeemed. The environmental ethics literature has taken the latter route with respect to the secular problem of natural evil, arguing that local disvalues such as predation or pain are transmuted into systemic-level ecological goods. The anti-hunting
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Basinger, David. "Divine Omniscience and the Soteriological Problem of Evil: Is the Type of Knowledge God Possesses Relevant?" Religious Studies 28, no. 1 (1992): 1–18. http://dx.doi.org/10.1017/s0034412500021338.

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The problem of evil normally discussed in philosophical theology is concerned with the pain and suffering experienced in this life. Why do so many innocent children die slow, torturous deaths as the result of disease, famine or earthquakes? Why do so many seemingly innocent adults suffer as the result of the greed, indifference or perversity of others? If God is all-good, then he certainly does not want such suffering. If God is all-powerful, he should be able to do away with such evils. Thus, must we not conclude that the existence of such evil counts against belief in the existence of an all
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Martin, Michael. "Reichenbach on Natural Evil." Religious Studies 24, no. 1 (1988): 91–99. http://dx.doi.org/10.1017/s0034412500001244.

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In Evil and a Good God Bruce Reichenbach presents a theodicy for natural evil. According to Reichenbach, natural evil consists in suffering and pain and ‘states of affairs significantly disadvantageous to sentient beings’ which have either nonhuman causes or human causes for which no human being can be held morally responsible. He attempts to provide a morally sufficient reason why natural evil exists. In this paper I will evaluate this reason.
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Scarre, Geoffrey. "Upton on Evil Pleasures." Utilitas 13, no. 1 (2001): 106–11. http://dx.doi.org/10.1017/s0953820800003010.

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In a recent contribution to Utilitas Hugh Upton has criticized my defence of utilitarianism against the charge that it is committed to regarding the pleasures taken by sadists in other people's pain as increasing the amount of good in the world and so at least partially offsetting the suffering of the victims. In the present paper I clarify and defend my view that sadists implicitly insult their own human qualities, thus rendering it impossible to respect themselves as human beings, when they enjoy the suffering of others with essentially similar qualities. Distinguishing between happiness and
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Samet, Irit. "On Pain and the Privation Theory of Evil." European Journal for Philosophy of Religion 4, no. 1 (2012): 19–34. http://dx.doi.org/10.24204/ejpr.v4i1.306.

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The paper argues that pain is not a good counter-example to the privation theory of evil. Objectors to the privation thesis see pain as too real to be accounted for in privative terms. However, the properties for which pain is intuitively thought of as real, i.e. its localised nature, intensity, and quality (prickly, throbbing, etc.) are features of the senso-somatic aspect of pain. This is a problem for the objectors because, as findings of modern science clearly demonstrate, the senso-somatic aspect of pain is neurologically and clinically separate from the emotional-psychological aspect of
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Савонова Ганна Іванівна. "НАДЦІННІСТЬ ЗЛА ТА ЙОГО ОНТОЛОГІЧНІ ВИМІРИ У ФІЛОСОФІЇ Ж. БАТАЯ". International Academy Journal Web of Scholar, № 10(40) (31 жовтня 2019): 69–77. http://dx.doi.org/10.31435/rsglobal_wos/31102019/6746.

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 Aspects of evil are revealed as the aesthetic inspiration of art, mainly of literature, and of the natural necessity of the existence of evil as the basic plane of being. It is explored the idea of death as a manifestation of evil and the need for death to develop life. G. Bataille discloses the philosophy of death through a system of sacrifice of the best achievement in accordance with the religious beliefs of ancient peoples. The Christian model of rejecting the death of an innocent victim and the Protestant ethic of accumulating wealth are defined by the philosopher as
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Silverman, Eric Jason, Elizabeth Hall, Jamie Aten, Laura Shannonhouse, and Jason McMartin. "Christian Lay Theodicy and The Cancer Experience." Journal of Analytic Theology 8 (September 21, 2020): 344–70. http://dx.doi.org/10.12978/jat.2020-8.1808-65001913.

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In philosophy of religion, there are few more frequently visited topics than the problem of evil, which has attracted considerable interest since the time of Epicurus (341-270 BCE). It is well known that the problem of evil involves responding to the apparent tension between 1) belief in the existence of a good, all powerful, all knowing God and 2) the existence of evil—such as personal suffering embodied in the experience of cancer. While a great deal has been written concerning abstract philosophical theories that academics use to explain the existence of evil, much less has been written abo
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Perkins, Anna Kasafi. "Oh, Sufferah Children of Jah: Unpacking the Rastafarian Rejection of Traditional Theodicies." Open Theology 6, no. 1 (2020): 520–30. http://dx.doi.org/10.1515/opth-2020-0134.

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AbstractThe article maintains that the theological perspectives of RastafarI continue to be under-researched in the Caribbean context with perhaps more attention being paid to their contributions to the racial, musical and linguistic traditions of the region. In particular, Rasta theodicies are not as clearly articulated as other elements of its belief system even as it is recognised that RastafarI mansions and individual members do not hold homogenous beliefs about many things. The discussion takes as its starting point two prior reflections, “Just Desert or Just Deserts?: God and Suffering i
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Papadaki (Λίνα Παπαδάκη), Lina. "Σοπενχάουερ περί Θανάτου και Αυτοκτονίας". Bioethica 6, № 2 (2020): 7. http://dx.doi.org/10.12681/bioeth.24835.

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Schopenhauer is portrayed as the philosopher of pessimism, and for good reason. For him, life is suffering where ‘ultimately death must triumph’ (The World as Will and Representation vol. I, 311). However, his pessimism fades away when he contemplates death. He argues enthusiastically that, far from being an evil, death is in fact a friend we should welcome. Moreover, he believes it is possible for human beings to use their knowledge to fight the fear of death. Interestingly, however, at the point where the reader expects a philosophical defense of suicide, Schopenhauer vehemently argues again
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Maslov, Denis. "Is the Pyrrhonist happy, again? On ἀταραξία and πάθος in Sextus Empiricus." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, № 2 (2020): 618–36. http://dx.doi.org/10.25205/1995-4328-2020-14-2-618-636.

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The article tackles the question whether the Pyrrhonian skeptic can be happy having “pathe” in his life. Thus, the consistency of Pyrrhonian skepticism is discussed. In the first section, I consider the notions of ataraxia and tarache. The source of unhappiness is considered by Sextus to be beliefs about the good and the evil, which give rise to intense longing that creates anxiety. Sceptical suspension of judgement extirpates beliefs and therefore this anxiety. In the second section, the notion of pathe is analyzed in comparison with the Stoics. Pathe, such as hunger, thirst, pain, etc., are
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Dissertations / Theses on the topic "Pain Suffering Good and evil"

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Barshinger, David. "Pain in C.S. Lewis an evaluation of The problem of pain and A grief observed /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1078.

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McInnis, Jeff. "Shadows and chivalry : pain, suffering, evil and goodness in the works of George MacDonald and C.S. Lewis." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2881.

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This thesis argues that George MacDonald's literary influence upon C. S. Lewis-concerning the themes of pain, suffering, evil and goodness-was transforming and long-lasting. It is argued in the opening chapter that MacDonald's work had a great deal to do with the change in young Lewis's imagination, helping to convert him from a romantic doubter to a romantic believer in God and his goodness. A review of both writers' first works suggests that such influence may have begun earlier in Lewis's career than has been noticed. The second chapter examines how both authors contended with the problems
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Larsen, James R. "When bad things happen to innocent people open theism and the problem of evil /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1087.

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Dau, Isaiah Majok. "Suffering and God : a theological-ethical study of the war in the Sudan, 1955-." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51926.

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Thesis (DTh)--Stellenbosch University, 2000<br>ENGLISH ABSTRACT: This dissertation is a theological-ethical study of suffering and God in relation to the war in Sudan. It examines historical, political, socio-economic and religious factors behind one of the longest wars of Africa. Over the last forty years, Sudan, the largest country in Africa has intermittently been at war with itself. This bitter conflict, pitting the predominantly Moslem north against Christian and animist south, has devastated communities, families as well as basic socio-economic infrastructure and has turned this po
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N'Dreman, Assoi Jean-Luc. "Ethique et poétique dans l'oeuvre de Paul Ricoeur et dans les traditions africaines." Thesis, Lyon 3, 2013. http://www.theses.fr/2012LYO30088/document.

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La philosophie ricœurienne indique qu’il n’est pas de compréhension de soi qui ne soit médiatisée par des signes, des symboles, des textes ; elle peut donc être interprétée comme une chance pour la philosophie africaine. En effet, si on estime que le champ éthique s’étend à tous les domaines de la vie, si on admet avec Ricœur que l’existence est synonyme d’action, à savoir que « dire ‘’je suis’’, c’est dire ‘’je veux, je meus, je fais’’ », alors l’Africain traditionnel qui n’a pas une pensée systématique comme l’exige la philosophie grecque, mais a plutôt développé une pensée de ce qu’il fait,
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Julien, Valérie. "Le sujet à l’épreuve de la guérison, une intégrité affective au fondement de notre consistance." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3067/document.

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La maladie soit un mal dont il faille guérir, c’est ce que déjà l’instinct nous dicte, mais il s’agit de savoir si l’instinct suffit à rendre raison de l’évidence, autrement dit si la raison peut même rendre raison de ce qui résiste à son emprise de rationalité. En bref s’il est possible de tenir un discours “raisonnable” sur une question qui d’emblée met en jeu le sujet.Ce travail s’inscrit dans une perspective de phénoménologie herméneutique. Il questionne cette occurrence critique du vivre qui est la confrontation à la “grande maladie”, c’est-à-dire celle que la “nature” ne suffit pas à gué
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Wallis, Susanne H. "Understanding and dealing with evil and suffering a fourth century A.D. pagan perspective /." 2008. http://hdl.handle.net/2440/49853.

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People of late antiquity were subjected to the universal and perennial human woes - injustice, affliction, adversity and pain - that cause suffering. The experience of suffering is subjective. There are however, common sources of and expressions of suffering in humans. The fourth century was a period of significant cultural and social changes which drew responses from pagans that not only reflected traditional knowledge but also engaged with new sets of ideas. This thesis examines the problem of evil and suffering as experienced by pagans of the fourth century of the Common Era. Having receive
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Fauquex, Jacques Albert. "Victimized By Bad Accusation, But Set Free in the Light of Hope: an Introduction to Paul Ricoeur's Thinking With a Difference in His Anthology Titled 'The Conflict of Interpretations' (1969)." Thesis, 1990. http://hdl.handle.net/10756/288488.

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Books on the topic "Pain Suffering Good and evil"

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Porée, Jérôme. La philosophie à l'épreuve du mal: Pour une phénoménologie de la souffrance. J. Vrin, 1993.

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Lewis, C. S. The problem of pain. Macmillan, 1986.

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Lewis, C. S. The Problem of Pain. HarperSanFrancisco, 2001.

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Lewis, C. S. The Problem of Pain. HarperCollins, 2009.

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Lewis, C. S. The problem of pain. Collier Books, 1986.

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EXPO-Diskurse (2nd 2000 Emden, Germany). Ursprung und Überwindung des Bösen und des Leidens in den Weltreligionen. W. Fink Verlag, 2001.

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Getting past the pain: Making sense of life's darkness. Peake Road, 1997.

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Rivard, Marie-Josée. Pain: From suffering to feeling good. Dundurn, 2015.

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Suffering and evil. Thomas More Press, 1987.

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Rodd, Cyril S. Why evil and suffering? Epworth, 1998.

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Book chapters on the topic "Pain Suffering Good and evil"

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Bosman, Frank, and Archibald van Wieringen. "COVID-19 and the Secular Theodicy: On Social Distancing, the Death of God and the Book of Job." In The New Common. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-65355-2_7.

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AbstractIn times of great distress, like in the case of the COVID-19 pandemic, people look for relief from the existential threat by searching for some kind of interpretation of the crisis. Some people will look for scapegoats to put the blame on, while others will search for ways by which the crisis can also be perceived as something beneficial.As far as the COVID-19 pandemic goes, earlier this year, media and politicians pointed towards China, where the pandemic started, or to Italy, from where the virus spread over the European continent.Since the beginning of the crisis, we have also been flooded with gurus, motivational speakers, and mindfulness coaches who stimulate us to view the new common as an unexpected but much needed “reboot” of our day-to-day life.Intriguingly enough, these two individual and collective coping strategies are very familiar to those who are acquainted with the Christian philosophical and theological traditions. When confronted with the apparent paradox between the idea of an omnipotent and omnibenevolent deity on the one hand and the experience of everyday pain and suffering on the other hand, Christians have sought for ways to find a satisfactory solution. This is known as theodicy. As the Roman and Christian philosopher Boethius summarized the problem: si Deus, unde malum? “If God exists, wherefrom evil?”
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Francescotti, Robert. "The Problem of Animal Pain and Suffering." In The Blackwell Companion to the Problem of Evil. John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118608005.ch8.

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Sylvie, Diochot. "Pain Modulating Peptides in Spider Venoms: Good and Evil." In Spider Venoms. Springer Netherlands, 2015. http://dx.doi.org/10.1007/978-94-007-6646-4_18-1.

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Diochot, Sylvie. "Pain-Modulating Peptides in Spider Venoms: Good and Evil." In Spider Venoms. Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-6389-0_18.

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Diochot, Sylvie. "Pain Modulating Peptides in Spider Venoms: Good and Evil." In Spider Venoms. Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-6646-4_18-2.

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Diochot, Sylvie. "Erratum to Chapter: Pain-Modulating Peptides in Spider Venoms: Good and Evil." In Spider Venoms. Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-6389-0_24.

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Peterson, Michael L. "Pain, Suffering, and Death." In C. S. Lewis and the Christian Worldview. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190201111.003.0009.

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Lewis’s affirmation of Christian theism—based on its greater explanatory power in regard to the phenomena of rational thought, morality, and the existential need for joy and meaning—faces its toughest test in the problem of evil and suffering. This chapter reviews Lewis’s general philosophical responses to the problem of pain and suffering, noting their insights and critiquing their inadequacies, and placing his work in the larger context of contemporary philosophical discussions of the problem of evil. Interestingly, when Lewis met and fell in love with Joy Gresham, he experienced personally those pangs of pain and loss that he had previously dealt with only theoretically. Joy’s suffering and death by cancer caused Lewis to question his old answers and even to question God. He journals the troubled thoughts and feelings of his grief in a frank and honest way that gives permission to all who grieve to express their feelings and not be intimidated by supposedly proper answers. His “grief observed” ultimately works through to an even stronger faith than his original faith in which joy did not encounter suffering, concluding that suffering cannot be erased but can actually be subsumed by joy. An item of particular interest is the Lewis–Van Osdall correspondence (recently discovered, never before published) in which Lewis identifies with Van Osdall’s loss of his only son in a fatal car crash.
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"God and the Problems of Pain, Suffering, and Evil." In A Public God. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt9m0swq.10.

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"Hasidic Masters on Evil and Suffering." In Thinking about Good and Evil. The Jewish Publication Society, 2021. http://dx.doi.org/10.2307/j.ctv1jbzcdv.10.

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Michalski, Krzysztof. "Good and Evil, Joy and Pain." In The Flame of Eternity, translated by Benjamin Paloff. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691143460.003.0003.

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This chapter posits an understanding of Nietzsche's “genealogy of morals.” The genealogy of morals is an attempt to show the dynamic hidden behind our moral concepts, the intractable tension that arises from the fact that these concepts are an expression of life and, accordingly, that each one of them is also a kind of power that can injure or destroy, as well as aid or liberate. It is an account of human life as it is, here and now, of the terror that lurks in its depths, as well as of our flight from it, if only, as today, into the pleasant slumber of contemporary culture; of the power of human life, which introduces into the world the only kind of meaning one can find there, and of its irremediable weakness, which adds falsehood and deception to the world and thereby makes it both habitable and interesting.
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