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Journal articles on the topic 'Philosophy of evil'

Author: Grafiati

Published: 10 December 2022

Last updated: 31 July 2025

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1

Swinburne, Richard. "Does Theism Need a Theodicy?" Canadian Journal of Philosophy 18, no. 2 (1988): 287–311. http://dx.doi.org/10.1080/00455091.1988.10717178.

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To many atheists the existence of evil seems to provide a conclusive argument against the existence of God. God is by definition omnipotent and perfectly good; a perfectly good being will remove evil in so far as he can, an omnipotent being can remove any evil he chooses, so if there is a God there will be no evil, but there is evil, hence there is no God. Theists normally challenge this argument by challenging the premiss that a perfectly good being will remove evil in so far as he can. The theistic defence is usually put as the defence that many evils are logically necessary conditions of gr

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2

Heller, Agnes. "On Evils, Evil, Radical Evil and the Demonic." Critical Horizons 12, no. 1 (2011): 15–27. http://dx.doi.org/10.1558/crit.v12i1.15.

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Bozbuğa, Hande Nur. "Hannah Arendt’in Kötülük Algısının Din Felsefesinde Konumlandırılışı." TSBS Bildiriler Dergisi, no. 1 (August 21, 2021): 107–10. http://dx.doi.org/10.55709/tsbsbildirilerdergisi.1.7.

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Hannah Arendt (1906-1975) is a 20th-century scholar. Her analyzes of the problem of evil are based on the suffering of the Jewish race in Germany during the World War II. Her thoughts on political issues, which were shaped by the influence of the period she lived, have prepared the ground for very efficient discussions in many fields. Some of her philosophical thoughts that she developed in the context of her studies on the political administration of the period she lived in, in a sense, have a feature that can bring essential expansions to the problems the problem of evil in the philosophy of

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4

Stein, Dan J. "The Philosophy of Evil." Philosophy, Psychiatry, & Psychology 12, no. 3 (2005): 261–63. http://dx.doi.org/10.1353/ppp.2006.0015.

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5

Thangeo, Lunneihoi. "The Problem of Evil in Philosophy." Spectrum: Humanities, Social Sciences and Management 8, no. 1 (2021): 119–34. http://dx.doi.org/10.54290/spectrum/2021.v8.2.0008.

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The problem of evil is a subset of philosophical problems. When the problem of evil was originally deliberated in a theistic setting, it challenged the theistic thinker to reconcile the existence of God with the experience of evil. Since around the enlightenment period, the problem of evil transformed into, what some philosophers call, an argument from evil where the proponents of the problem argued that belief in the existence of God was rendered irrational or improbable by evil. Many contemporary thinkers still engage with this problem and regard it as a legitimate objection to theism. This

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6

Chlup, Radek. "Proclus' Theory of Evil: An Ethical Perspective." International Journal of the Platonic Tradition 3, no. 1 (2009): 26–57. http://dx.doi.org/10.1163/187254708x397405.

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AbstractWhile the metaphysical aspects of Proclus' theory of evil have recently been studied by a number of scholars, its ethical implications have largely been neglected. In my paper I am analysing the moral consequences that Proclus' concept of evil has, at the same time using the ethical perspective to throw more light on Proclus' ontology. Most importantly, I argue that the difference between bodily and psychic evil is much more substantial that it might seem from On the Existence of Evils alone. Though both kinds of evil are characterized by their 'parasitical existence' (parhypostasis),

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MARING, LUKE. "A new problem of evil: authority and the duty of interference." Religious Studies 48, no. 4 (2012): 497–514. http://dx.doi.org/10.1017/s0034412511000321.

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AbstractThe traditional problem of evil sets theists the task of reconciling two things: God and evil. I argue that theists face the more difficult task of reconciling God and evils that God is specially obligated to prevent. Because of His authority, God's obligation to curtail evil goes far beyond our Samaritan duty to prevent evil when doing so isn't overly hard. Authorities owe their subjects a positive obligation to prevent certain evils; we have a right against our authorities that they protect us. God's apparent mistake is not merely the impersonal wrong of failing to do enough good – t

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Yandell, Keith. "Gratuitous Evil and Divine Existence." Religious Studies 25, no. 1 (1989): 15–30. http://dx.doi.org/10.1017/s0034412500019697.

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God, who is an omnipotent, omniscient, and omnibenevolent Creator and Providence, exists and There is evil are logically compatible claims. God exists, If God exists, then He has a morally sufficient reason for allowing any evil that He does allow, and There is evil is a consistent triad of propositions. Thus any pair from that triad is also consistent. Thus God exists and There is evil are logically compatible. But this does not settle the question as to whether the truth of There is evil in the world has such consequences for theism as making it highly improbable that God exists or making it

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Gorokhov, Pavel Aleksandrovich, and Ekaterina Rafaelevna Yuzhaninova. "The phenomenon of evil in the philosophical concepts of the European Middle Ages." Философская мысль, no. 4 (April 2021): 36–54. http://dx.doi.org/10.25136/2409-8728.2021.4.35114.

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The object of this research is the heritage of the leading representatives of Medieval philosophy, while the subject is the philosophical ideas of the prominent representatives of Patristic and Scholastic philosophy upon the nature of evil. The goal of this work lies in giving holistic assessment to the philosophical ideas on the phenomenon of evil in the Middle Ages, and is achieved by solving the following tasks: 1) assessment of the concept of &ldquo;the first sin&rdquo; as the foundation for understanding the phenomenon of evil in Medieval philosophy; 2) determination of the genesi

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Kent, Bonnie Dorrick. "Evil in Later Medieval Philosophy." Journal of the History of Philosophy 45, no. 2 (2007): 177–205. http://dx.doi.org/10.1353/hph.2007.0039.

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Pandikattu, Kuruvilla. "Editorial Ambiguity, Satire and Evil." Jnanadeepa: Pune Journal of Religious Studies Jan-Dec 2012, no. 15/1-2 (2012): 3–4. https://doi.org/10.5281/zenodo.4175911.

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It was the French philosopher Paul Ricoeur has masters of suspicion. From there on he struggled with both “hermeneutics of suspicion” and then “hermeneutics of trust.” In his <em>Freud and Philosophy</em> (1965) Paul Ric&oelig;ur proposed the “hermeneutics of suspicion” to capture a common spirit that pervades the critical  writings of Karl Marx, Sigmund Freud, and Friedrich Nietzsche, whom he calls  the three “masters of <em>suspicion</em>”.

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12

Harrison, Peter. "Theodicy and Animal Pain." Philosophy 64, no. 247 (1989): 79–92. http://dx.doi.org/10.1017/s0031819100044053.

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The existence of evil is compatible with the existence of God, most theists would claim, because evil either results from the activities of free agents, or it contributes in some way toward their moral development. According to the ‘free-will defence’, evil and suffering are necessary consequences of free-will. Proponents of the ‘soul-making argument’—a theodicy with a different emphasis—argue that a universe which is imperfect will nurture a whole range of virtues in a way impossible either in a perfect world, or in a totally evil one. The pain of animals is widely thought to constitute a maj

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Lagerlund, Henrik. "Willing Evil." American Catholic Philosophical Quarterly 94, no. 2 (2020): 305–22. http://dx.doi.org/10.5840/acpq2020312201.

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In this article, I present two virtually unknown sixteenth-century views of human freedom, that is, the views of Bartolomaeus de Usingen (1465–1532) and Jodocus Trutfetter (1460–1519) on the one hand and John Mair (1470–1550) on the other. Their views serve as a natural context and partial background to the more famous debate on human freedom between Martin Luther (1483–1556) and Erasmus of Rotterdam (1466–1536) from 1524–1526. Usingen and Trutfetter were Luther’s philosophy teachers in Erfurt. In a passage from Book III of John Mair’s commentary on Aristotle’s Nicomachean Ethics from 1530, he

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MAWSON, T. J. "The possibility of a free-will defence for the problem of natural evil." Religious Studies 40, no. 1 (2004): 23–42. http://dx.doi.org/10.1017/s0034412503006784.

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In this paper, I consider various arguments to the effect that natural evils are necessary for there to be created agents with free will of the sort that the traditional free-will defence for the problem of moral evil suggests we enjoy – arguments based on the idea that evil-doing requires the doer to use natural means in their agency. I conclude that, despite prima facie plausibility, these arguments do not, in fact, work. I provide my own argument for there being no possible world in which creatures enjoying this sort of freedom exist yet suffer no natural evil, and conclude that the way is

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Maia, A., and S. Nascimento. "The concept of Evil in Psychiatry: Philosophy, neurobiology and clinical implications." European Psychiatry 65, S1 (2022): S671. http://dx.doi.org/10.1192/j.eurpsy.2022.1726.

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Introduction Although difficult to define, the concept of evil is widely used and implicitly influences psychiatric judgements and diagnosis. Most definitions of evil rely on classical philosophical concepts, but it remains controversial if evil is a concept by itself or rather a dysfunction on the ability to experience goodness. Also, it is unclear if there is a neurobiological basis for evil or if it is entirely dependent on socio-cultural beliefs. Objectives In this work, we intend to systematize evidence on the philosophical definitions and neurobiological correlates of evil, and reflect o

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Pauley, John. "Faulkner’s Tragic Fiction and the Impossibility of Theodicy." Janus Head 12, no. 1 (2011): 292–313. http://dx.doi.org/10.5840/jh201112122.

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The details of evil will sink any attempt at theodicy. But details of evil are usually- or even necessarily- lost in the abstract discussions of evil in philosophical texts. Hence this essay looks at the details of tragic fiction, specifically in some stories by Faulkner. The initial analysis endeavors to show that fiction gets us closer to the reality of agency than philosophy and so it then gets us closer to the reality of the evils that haunt both individuals and cultures (the two cannot be adequately separated). Finally, the details of the evil analyzed reveal that human beings are actuall

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COLLIN, JAMES HENRY. "What the argument from evil should, but cannot, be." Religious Studies 56, no. 3 (2018): 333–48. http://dx.doi.org/10.1017/s0034412518000598.

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AbstractMichael Tooley has developed a sophisticated evidential version of the argument from evil that aims to circumvent sceptical theist responses. Evidential arguments from evil depend on the plausibility of inductive inferences from premises about our inability to see morally sufficient reasons for God to permit evils to conclusions about there being no morally sufficient reasons for God to permit evils. Tooley's defence of this inductive step depends on the idea that the existence of unknown rightmaking properties is no more likely, a priori, than the existence of unknown wrongmaking prop

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Dutra, Delamar José Volpato. "Torture: banality of evil or radical evil?" Filosofia Unisinos 21, no. 3 (2020): 240–50. http://dx.doi.org/10.4013/fsu.2020.213.01.

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The text aims to explore legal and moral aspects of torture. Under the legal aspect the text compares three definitions of torture: UN definition, Brazilian definition, and Spanish definition. In this regard, neither the UN formulation nor the Brazilian formulation are ideal, because the Brazilian legal definition restricts the element of action by the part of the perpetrator of torture, and the UN convention restricts the effect on the victim, given that pain or suffering should be severe. The hypothesis is that a better proposal could be linked to the Spanish Penal Code, which in its art. 17

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Bensussan, Gérard. "La Shoah, le mal et la philosophie." Studia Universitatis Babeș-Bolyai Philosophia 68, no. 2 (2023): 61–67. http://dx.doi.org/10.24193/subbphil.2023.2.05.

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"Shoah, Evil and Philosophy. To speak of the philosophy of the Shoah presupposes a philosophy of philosophy -that would stand in the pre- or post-position of a meaning and the subsumption of an object under a concept. But there is no concept of the Shoah because there is no intelligibility that could justify it. Of this «incomprehensible incontestable» as Victor Hugo said of God, literature can only approach the massive enigma. The «banality of Evil» prevents one from thinking that Evil thinks, and with such a radicality that it demands of the existence itself, and a fortiori of that of the Sh

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Olisaemeka, Chukwunweolu, Stephen, Okoro, Christian Chukwuma, and Orji, Dominic Chinasa. "The Examination of the Problem of Evil in Alvin Plantinga." International Journal of Research and Innovation in Social Science VIII, no. X (2024): 3295–303. http://dx.doi.org/10.47772/ijriss.2024.8100278.

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This study explores Alvin Plantinga’s Free Will Defense as a response to one of the perennial problems of philosophy; problem of evil which challenges the existence of an omniscient, omnipotent, and wholly good God. Plantinga refutes traditional theodicies that attempt to specify why God permits evil and argues that the human free will is a crucial component in understanding the coexistence of God and evil in the world. He posits that evil stems from the misuse of free will by humans and non-human free agents such as Satan. This study examines how Plantinga’s approach addresses natural, physic

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Calder, Todd. "The Apparent Banality of Evil: The Relationship between Evil Acts and Evil Character." Journal of Social Philosophy 34, no. 3 (2003): 364–76. http://dx.doi.org/10.1111/1467-9833.00187.

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22

Sudin, Mr. "PEMIKIRAN HAMKA TENTANG MORAL." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 12, no. 2 (2011): 223. http://dx.doi.org/10.14421/esensia.v12i2.710.

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This article explores Hamka’s idea on Moral Philosophy. Hamka serves both as Ulema and philosopher on Moral Philosophy in particular. His Moral Philosophy seems distinctive in both rationality and religiosity. Hamka’s Moral Philosophy is based on Islamic teachings or the Oneness of God (Tauhid). Tauhid is, in Hamka’s view, a source of moral. One’s virtues or evil, according to Hamka, is influenced by the dignity of Faith to God.

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23

Hrmo, Patrik. "Does the Analogy of an Ideal State Disprove God’s Existence? James Sterba’s Argument and a Thomistic Response." Religions 13, no. 10 (2022): 931. http://dx.doi.org/10.3390/rel13100931.

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This paper provides an analysis of James Sterba’s argument from evil in the world and the author’s Thomistic counterargument. Many authors of contemporary analytic philosophy of religion discuss the concept of “horrendous evils”, which is a representative name for pointless evil and suffering in the world. Sterba claims that the existence of such evil is not logically compatible with the existence of the all-good theistic God. If such a God existed, according to Sterba, he would have intervened in time and prevented and not permitted horrendous evil consequences; in other words, he would have

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Cordeiro-Rodrigues, Luís. "Christianity in the Kingdom of Kongo and Western Theism: A Comparative Study of the Problem of Evil." Philosophia Africana 21, no. 1 (2022): 13–27. http://dx.doi.org/10.5325/philafri.21.1.0013.

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Abstract Philosophers have been intrigued by the problem of evil for centuries: How can God and evil coexist? This article tries to answer this question by using Kongolese religious thought from the sixteenth and seventeenth centuries. I contend that the Kongolese view gleaned from historical sources and complemented by contemporary African philosophical scholarship contains sufficient resources to reply to this problem coherently. Particularly, I argue that, from the Kongolese viewpoint, evil in the world can be explained as follows. God and other morally good entities (e.g., the morally good

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Gorokhov, Pavel Aleksandrovich, and Ekaterina Rafaelevna Yuzhaninova. "Philosophical representations on evil in the works of classicists of German idealism." Философская мысль, no. 2 (February 2020): 33–52. http://dx.doi.org/10.25136/2409-8728.2020.2.32210.

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The object of this research is the philosophical heritage of German idealism, while the subject is the philosophical views of the prominent representatives of German idealism upon evil and its dialectical correlation with the good. The article solves two key problems: 1) analyze and compare the views of classicists of German idealism upon the essence and main manifestations of evil; 2) determine the genesis of the views of Kant, Hegel, Fichte and Schelling, as well as the ways and degree of their influence upon further development of perceptions on evil within world philosophy. Research method

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Gorokhov, Pavel Aleksandrovich, and Ekaterina Rafaelevna Yuzhaninova. "Philosophical representations on the phenomenon of evil in antique culture." Философия и культура, no. 10 (October 2020): 24–37. http://dx.doi.org/10.7256/2454-0757.2020.10.33126.

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The subject of this research is the existence of philosophical representations on the phenomenon of evil in antique culture and its perennial dialectical correlation with the good. This goal is achieved by interrelated solution of the following tasks: 1) determine the sources of antique philosophical perceptions of good and evil; 2) extract the essence of views of pre-Socratians, thinkers of the high classical period and certain representatives of Hellenistic philosophy upon the problems of good and evil; 3) assess the impact of antique ideas on good and evil upon the medieval philosophical vi

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Chimakonam, Amara Esther. "Why the Problem of Evil Might not be a Problem after all in African Philosophy of Religion." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (2022): 27–40. http://dx.doi.org/10.4314/ft.v11i1.3.

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For decades, the problem of evil has occupied a centre stage in the Western philosophical discourse of the existence of God. The problem centres on the unlikelihood to reconcile the existence of an absolute and morally perfect God with the evidence of evil in the universe. This is the evidential problem of evil that has been a source of dispute among theists, atheists, agnostics, and sceptics. There seems to be no end to this dispute, making the problem of evil a perennial one in Western Philosophy of Religion. In this essay, I will contribute to this discourse from an African perspective. Thi

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Snyder, Daniel T. "Surplus Evil." Philosophical Quarterly 40, no. 158 (1990): 78. http://dx.doi.org/10.2307/2219969.

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SCARRE, GEOFFREY. "Evil Collectives." Midwest Studies In Philosophy 36, no. 1 (2012): 74–92. http://dx.doi.org/10.1111/j.1475-4975.2012.00235.x.

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Schalow, Frank. "Why Evil?" Idealistic Studies 25, no. 1 (1995): 51–67. http://dx.doi.org/10.5840/idstudies19952515.

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Burrell, David B. "Evil and Suffering in Jewish Philosophy." International Philosophical Quarterly 37, no. 3 (1997): 360–62. http://dx.doi.org/10.5840/ipq199737334.

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BORGES, MARIA. "PASSIONS AND EVIL IN KANT'S PHILOSOPHY." Manuscrito 37, no. 2 (2015): 333–55. http://dx.doi.org/10.1590/s0100-60452015005000003.

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Peters, Timothy D. "Law and evil: philosophy, politics, psychoanalysis." Griffith Law Review 24, no. 2 (2015): 332–35. http://dx.doi.org/10.1080/10383441.2015.1063191.

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Ivry, Alfred L., and Oliver Leaman. "Evil and Suffering in Jewish Philosophy." Jewish Quarterly Review 89, no. 3/4 (1999): 434. http://dx.doi.org/10.2307/1455045.

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Welsch, Martin. "Kant über das Satanisch-Böse." Deutsche Zeitschrift für Philosophie 71, no. 3 (2023): 315–36. http://dx.doi.org/10.1515/dzph-2023-0028.

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Abstract According to Kant, men cannot do evil for the sake of evil. A satanic act of resistance against the moral law is impossible, and therefore the idea of ultimate evil is called a “mere idea”. However, it isn’t impossible to realize the idea of satanic evil, as is widely thought: the idea of ultimate evil can be fully realized by the everyday evil of men, as if they were ultimately evil. Kant exposes this structure within his Doctrine of Right (1797) as an extension of his philosophy of radical evil, presented in Religion within the Boundaries of Mere Reason (1793). This interpretation w

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Terrier, Mathieu. "La philosophie shiʿite face au problème du mal : essais de théodicée chez Mīr Dāmād (m. 1040/1631) et deux de ses élèves". Oriens 49, № 3-4 (2021): 269–317. http://dx.doi.org/10.1163/18778372-12340006.

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Abstract The problem of the goodness of God, the freedom of man and the origin of Evil, i.e. theodicy, proves to be particularly acute in Twelver Shiʿi Islam, because of the historical awareness of evil within the community and of the fundamental dualism, metaphysical as well as moral, of the doctrine. However, this problem was the subject of various essays by Iranian Shiʿi philosophers of Neoplatonic inspiration, trying to harmonize the teachings of the Shiʿi tradition (i.e. the ḥadīṯs attributed to the Impeccable imams) with the arguments of the Avicennian philosophy. The first part of the a

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37

Singer, Marcus G. "The Concept of Evil." Philosophy 79, no. 2 (2004): 185–214. http://dx.doi.org/10.1017/s0031819104000233.

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Though ‘evil’ is often used loosely as merely the generic opposite of ‘morally good’, used precisely it is the worst possible term of opprobrium available. In this essay it is taken as applying primarily to persons, secondarily to conduct; evil deeds must flow from the volition to do something evil. An evil action is one so horrendously bad that no ordinary decent human being can conceive of doing it, and an evil person is one who knowingly wills or orders such actions. Malignant evil—doing evil because it is evil—is not just possible but real, and is one of several kinds of evil delineated. T

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Shaw, Joshua. "Is Levinas’s Philosophy a Response to the Holocaust?" Journal of Jewish Thought and Philosophy 18, no. 2 (2010): 121–46. http://dx.doi.org/10.1163/147728510x529018.

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AbstractSome commentators have claimed that Emmanuel Levinas’s philosophy should be understood as a response to the Holocaust. This study assesses that claim. It begins by clarifying what it means to call his philosophy a “response.” The bulk of the article then analyzes his essay, “Useless Suffering,” one of the few works in Levinas’s philosophic oeuvre where he discusses the Holocaust. Levinas is widely read as claiming that there can be no explanation for the Holocaust—that it marks “the end of theodicy.” It is shown, however, that his point is not that it cannot be explained, but that we m

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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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40

Russell, Luke. "Evil-Revivalism Versus Evil-Skepticism." Journal of Value Inquiry 40, no. 1 (2007): 89–105. http://dx.doi.org/10.1007/s10790-005-1570-0.

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Kovalev, Andrei Andreevich. "The peculiarities of dialectic of good and evil in works of the philosophers of the Early Modern Age (T. Hobbes, B. Spinoza, G. V. Leibniz)." Философия и культура, no. 3 (March 2021): 85–100. http://dx.doi.org/10.7256/2454-0757.2021.3.35851.

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The subject of this research is the categories of good and evil in philosophy of the representatives of the Early Modern Age (on the example of the works of T. Hobbes, B. Spinoza, and G. W. Leibniz). These philosophers conceptualized the dialectic of good and evil leaning on the shifted paradigm at the turn of the Middle Ages and the Modern Age. However, the article advances a hypothesis that despite a fundamental turn in the philosophy of the Modern Age, the prevalent n medieval philosophy dialectic of good and evil had a strong impact upon the views of the philosophers of the Early Modern Ag

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Nash-Marshall, Siobhan. "Saint Anselm and the Problem of Evil, or On Freeing Evil From the “Problem of Evil”." International Philosophical Quarterly 52, no. 4 (2012): 455–70. http://dx.doi.org/10.5840/ipq201252445.

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DAINTON, BARRY. "Natural evil: the simulation solution." Religious Studies 56, no. 2 (2018): 209–30. http://dx.doi.org/10.1017/s0034412518000392.

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AbstractThat natural evils are plentiful in our world is impossible (plausibly) to deny. Why would a benevolent and all-powerful God allow such an obviously imperfect world to be created? I argue that the problem of evil in this form only seems serious and intractable because our science and technology are currently at comparatively primitive levels. Civilizations whose technological capabilities are significantly more advanced than our own will be able to create artificial worlds of their own in a variety of different ways. Given the very real possibility of world-makers who are non-divine, t

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Goldberg, Zachary J. "Can Kant’s Theory of Radical Evil Be Saved?" Kantian Review 22, no. 3 (2017): 395–419. http://dx.doi.org/10.1017/s1369415417000140.

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AbstractIn this article, I assess three contemporary criticisms levelled at Kant’s theory of evil in order to evaluate whether his theory can be saved. Critics argue that Kant does not adequately distinguish between evil and mundane wrongdoing, making his use of the term ‘evil’ emotional hyperbole; by defining evil as the subordination of the moral law to self-love his analysis is seemingly overly simplistic and empirically false; and by focusing solely on the moral character of the perpetrator of evil, Kant’s theory apparently ignores the most salient aspect of evil – the suffering of victims

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Kovalev, А. А. "Dualism of Good and Evil in Early Antique Philosophy." Ekonomicheskie i sotsial’no-gumanitarnye issledovaniya, no. 1(29) (2021): 46–54. http://dx.doi.org/10.24151/2409-1073-2021-1-46-54.

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The author analyzes the dualism of good and evil in early antique philosophy, primarily in the legacy of the Presocratics. The influence of pre-Socratic ideas about the phenomenon of evil and its dialectical relationship with the good, not just on Socrates and whole high Greek philosophical classics, but also on Stoics, is explored. Using methods of historical and philosophical analysis as well as a comparativist approach, the author concludes that good and evil as cosmogonic categories in ancient Greece and Rome acquired the features of ethical and sociopolitical categories in the high classi

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McNAUGHTON, DAVID. "Is God (almost) a consequentialist? Swinburne's moral theory." Religious Studies 38, no. 3 (2002): 265–81. http://dx.doi.org/10.1017/s003441250200608x.

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Swinburne offers a greater-goods defence to the problem of evil within a deontological framework. Yet deontologists characteristically hold that we have no right to inflict great evil on any individual to bring about the greater good. Swinburne accepts that humans generally do not have that right, but argues that God, as the supreme care-giver, does. I contend that Swinburne's argument that care-givers have such a right is flawed, and defend the classical deontological objection to imposing evils that good may come.

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Biegalska, Agnieszka. "Civilization Without Evil in Leszek Kołakowski’s Works." Studia z Historii Filozofii 13, no. 3 (2022): 81–96. http://dx.doi.org/10.12775/szhf.2022.017.

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Leszek Kołakowski had a keen interest in the phenomenon of evil, and many of his works address this topic. Kołakowski made attempts to explore the origin of evil, human experiences of evil, changes in beliefs about evil in European consciousness throughout the ages, and he commented on the proposition that the world should be defined as free of evil. In his works, the phenomenon of evil was examined through the lens of two contextual perspectives: episteme and sacrum. This article explores the ways in which contemporary readers of Kołakowski’s works approach the problem of evil from these two

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Rizvi, Sajjad, and Mathieu Terrier. "The Challenge of Evil in Islamic Thought: A Brief Survey." Oriens 49, no. 3-4 (2021): 173–80. http://dx.doi.org/10.1163/18778372-12340009.

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Abstract The challenge of evil to rational Abrahamic religions has clearly been articulated in modern philosophy of religion predicated on the incompatibility of the omnipotence, omnibenevolence, and omniscience of God with the existence of evils. Even within the Islamic theological and philosophical traditions, there is a venerable history of theodicies and defences of a good God and the efficacy of human free will. That is the context in which we wish to locate the contributions in this special issue that examine the ways in which evil is considered in Islamic philosophical accounts (particu

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Lüthe, Rudolf. "The Evil Heart." Studia Phaenomenologica 3, no. 9999 (2003): 187–96. http://dx.doi.org/10.7761/sp.3.s1.187.

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Putt, B. Keith. "Indignation Toward Evil." Philosophy Today 41, no. 3 (1997): 460–71. http://dx.doi.org/10.5840/philtoday199741346.

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