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Artículos de revistas sobre el tema "Good and evil Suffering"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 1 de febrero de 2022

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1

Hasker, William. "Why is there so much evil?" Review & Expositor 111, no. 3 (2014): 238–43. http://dx.doi.org/10.1177/0034637314534626.

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The problem of evil is one that perplexes both believers and non-believers. The best approach to the problem is to see evil and suffering as the outcome of general policies God has adopted in creating and governing the world—policies which on the whole are good and beneficial, but which in specific cases lead to suffering for humans and other sentient creatures. Chief among these policies are the policy of allowing human beings to exercise free will in choosing between good and evil, and the policy of creating and sustaining a world of nature that operates according to its inherent laws, with
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2

Mensch, James. "Non-Useless Suffering." Bogoslovni vestnik 79, no. 2 (2019): 315–22. http://dx.doi.org/10.34291/bv2019/02/mensch.

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What does it mean to suffer? How are we to understand the sufferings we undergo? Etymologically, to suffer signifies to undergo and endure. Is there a sense, a purpose to our sufferings or does the very passivity, which they etymologically imply, robs them of all inherent meaning? In this paper, I shall argue against this Levinasian interpretation. My claim will be that suffering, exhibits a meaning beyond meaning, one embodied in the unique singularity of our flesh. This uniqueness is, in fact, an interruption. It signifies the suspension of all systems of exchange, all attempts to render goo
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3

Cohen, Richard A. "What Good is the Holocaust? On Suffering and Evil." Philosophy Today 43, no. 2 (1999): 176–83. http://dx.doi.org/10.5840/philtoday199943229.

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4

Cobb, Aaron D., and Kevin Timpe. "Disability and the Theodicy of Defeat." Journal of Analytic Theology 5 (April 12, 2017): 100–120. http://dx.doi.org/10.12978/jat.v5i1.148.

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Marilyn McCord Adams argues that God’s goodness to individuals requires God to defeat horrendous evils; it is not enough for God to outweigh these evils through compensatory goods. On her view, God defeats the evils experienced by an individual if and only if God’s goodness to the individual enables her to integrate the evil organically into a unified life story she perceives as good and meaningful. In this essay, we seek to apply Adams’s theodicy of defeat to a particular form of suffering. We argue that God’s goodness to individuals requires that God defeat the suffering to which a range of
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5

GOCKEL, MATTHIAS. "“BE NOT OVERCOME BY EVIL, BUT OVERCOME EVIL WITH GOOD”-AN ORIENTATIONAL APPROACH TO SUFFERING AND EVIL." Modern Theology 25, no. 1 (2009): 97–105. http://dx.doi.org/10.1111/j.1468-0025.2008.01502.x.

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6

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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7

Murphy, Frank J. "The Problem of Evil and a Plausible Defence." Religious Studies 31, no. 2 (1995): 243–50. http://dx.doi.org/10.1017/s0034412500023532.

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This paper argues that God may create and exist in any possible world, no matter how much suffering of any sort that world includes. It combines the traditional free will defence with the notion of an ‘occasion’ for good or evil action and limits God's responsibility to the creation of these occasions. Since no possible world contains occasions for more evil than good action, God is morally permitted to create any possible world. With regard to suffering that is not due to free will, namely the suffering of beings who are not moral agents, the paper questions the idea that the relief of such s
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8

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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9

Macallan, Brian C. "Getting off the Omnibus: Rejecting Free Will and Soul-Making Responses to the Problem of Evil." Open Theology 6, no. 1 (2020): 35–42. http://dx.doi.org/10.1515/opth-2020-0005.

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AbstractThe nature of suffering and the problem of evil have been perennial issues for many of the world’s religious traditions. Each in their own way has sought to address this problem, whether driven by the all too present reality of suffering or from philosophical and religious curiosities. The Christian tradition has offered numerous and diverse responses to the problem of evil. The free-will response to the problem of evil, with its roots in Augustine, has dominated the landscape in its attempt to justify evil and suffering as a result of the greater good of having free will. John Hick of
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10

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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11

Ostrovskaya, Helena Petrovna. "Interpretation of Dejectedness and Insanity in Buddhist Exegetical Treatises." RUDN Journal of Philosophy 24, no. 4 (2020): 590–600. http://dx.doi.org/10.22363/2313-2302-2020-24-4-590-600.

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The subject of the paper is the moral aspect of interpretations of dejectedness (daurmanasya) and insanity (cittavikṣepa-unmāda) in the treatises Abhidharmakośa-bhāṣya by Vasubandhu (4-5th centuries) and Sphuṭārtha-abhidharmakośa-vyākhyā by Yaśomitra (8th century). Buddhist interpretation of these phenomena is based on the canonical postulate that only corporeal suffering is a karmic retribution (vipāka-phala). Dejectedness is treated by Buddhist exegetics as a peculiar trait of imagination (kalpanā) manifesting in the moment of mental construction of evil projective situations. Dejectedness c
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12

Sarot, Marcel. "Als De Koppen Van De Leviathan." European Journal for the Study of Thomas Aquinas 36, no. 1 (2017): 180–97. http://dx.doi.org/10.2478/ejsta-2017-0006.

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Summary In this article I discuss the concept of evil. I begin by showing that the concept of evil is not religiously neutral. Here, I will discuss the Western view of evil, influenced by Judaism and Christianity. Subsequently, I discuss Leibniz’s classic distinction between three forms of evil - metaphysical, physical and moral - and introduce the categories of natural and non-moral evil. Next, I show that one and the same event may be good in one respect and evil in another. Thus, the passion of Christ is a physical evil when we look at the suffering undergone, a moral evil when we look at t
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13

Upton, Hugh. "Scarre on Evil Pleasures." Utilitas 12, no. 1 (2000): 97–102. http://dx.doi.org/10.1017/s095382080000265x.

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Utilitarianism faces a difficulty in that what are typically regarded as natural goods seem to have possible occurrences that strike most people as morally reprehensible, yet which according to the theory must be taken to add to the good in the world. Thus, totake a recent treatment of the problem by Geoffrey Scarre, it would seem that even sadistic pleasures must contribute to human happiness and thus morally offset the concomitant suffering of the victim. Scarre has offered a defence of utilitarianism, arguing that in fact such pleasures will undermine the self-respect that is required for h
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14

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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15

CHIGNELL, ANDREW. "The problem of infant suffering." Religious Studies 34, no. 2 (1998): 205–17. http://dx.doi.org/10.1017/s003441259800434x.

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The problem of infant suffering and death is one of the most difficult versions of the problem of evil, especially when we consider how God can be thought good to the infant victims by the infant victims. In the first portion of this paper, I examine two theodicies that aim to solve this problem but fail. In the final section, I argue that the problem can be better dealt with by maintaining not that God must redeem the suffering of such children, but that such children are not the sort of beings whose suffering God can or must redeem.God is good, God is just, God is almighty: only a madman dou
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16

Lancaster-Thomas, Asha. "THE POSSIBILITY OF AN EVIL-GOD: A RESPONSE TO WARD." Think 18, no. 51 (2019): 37–46. http://dx.doi.org/10.1017/s1477175618000337.

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In his fairly recent article in this journal, ‘The Evil-god Challenge – A Response’ (Think 40), Keith Ward attempts to nullify Stephen Law's evil-god challenge by presenting several arguments intended to demonstrate that an omniscient, omnipotent being cannot conceivably be evil. In this article, I critically respond to each of Ward's arguments to reach the conclusion that an omnipotent, omniscient being could indeed be evil. To achieve this, I claim that neither perfect empathy nor rationality entails benevolence, that the desire for suffering is not necessarily pathological, and that human d
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17

Meister, Chad. "Personalistic Theism, Divine Embodiment, and a Problem of Evil." European Journal for Philosophy of Religion 11, no. 2 (2019): 119. http://dx.doi.org/10.24204/ejpr.v11i2.2974.

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One version of the problem of evil concludes that personalistic forms of theism should be rejected since the acts that one would expect a God with person-like qualities to perform, notably acts that would prevent egregious evils, do not occur. Given the evils that exist in the world, it is argued, if God exists as a person or like a person, God’s record of action is akin to that of a negligent parent. One way of responding to this “argument from neglect” is to maintain that there is a good reason for the apparent neglect—namely, that God could not intervene even once with respect to suffering
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18

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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19

McCarthy, John M. "“The Consolation of Christ”: Thomas More's christening of pagan Consolatio in his Sadness of Christ." Moreana 56 (Number 211), no. 1 (2019): 81–96. http://dx.doi.org/10.3366/more.2019.0052.

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This essay places More's Sadness of Christ in the ancient genre of consolatio. Arising out of Socrates’ use of philosophy as a means of consolation in the Phaedo, the genre was epitomized in Boethius’ Consolation of Philosophy. In the genre, philosophy, with the help of poetry and rhetoric, provides moral remedies to suffering man with the hope of reordering his passions, intellect, and will to their true good. In other words, the genre of consolatio is philosophy's attempt to provide a solution to the moral problem of evil. Thomas More's Sadness of Christ is a Christian version of this ancien
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20

Martynova, Svetlana, and Denis Bugaev. "Prolonged life and good death in Antiquity." Ethics & Bioethics 10, no. 1-2 (2020): 1–9. http://dx.doi.org/10.2478/ebce-2020-0009.

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AbstractThis paper studies the connections between the notions of prolonging life and a good death in Antiquity. It is demonstrated that while prolonged life generally meant forestalling the human constitution’s death, ancient philosophers also pointed to the limitations of prolongation. The paper shows how philosophers welcomed prolonged life when it was shown to foster movement toward the good, such as self-realization and social usefulness. Yet, they rejected prolongation when it led to the perpetuation of evil, such as social uselessness and suffering. We ask whether a contemporary good de
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21

Tremaine, Alice. "Hospice ministry as apologetics." Review & Expositor 111, no. 3 (2014): 287–91. http://dx.doi.org/10.1177/0034637314533282.

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The objective of this article is to present the act of compassion—particularly compassion at the end of life through hospice care—as an appropriate response to the problem of evil. A thesis of the article is that the end of life presents opportunities for engaging in practical Christian apologetics, such as emulating God’s compassion for those who suffer and acknowledging God’s presence in the midst of suffering and evil. The article begins by discussing the history of hospice care, from its medieval beginnings to its modern context, as well as the potential spiritual crisis that is brought on
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22

Salamon, Janusz. "The Sovereignty of Humanity and Social Responsibility for Evil Prevention." Religions 12, no. 6 (2021): 418. http://dx.doi.org/10.3390/rel12060418.

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In this paper, I suggest that James Sterba’s recent restatement of the logical problem of evil overlooks a plausible theistic interpretation of the divine–human relation, which allows for a theodicy impervious to his atheological argument, which boils down to God’s failure to meet Sterba’s “Evil Prevention Requirements”. I argue that such requirements need not apply to God in a world under full human sovereignty, which presupposes that God never intervenes to change the natural course of events to prevent evils, as God has a decisive “greater good justification” for not intervening, namely res
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23

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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24

Seregin, Andrei V. "Against metaphysical retributivism." Philosophy Journal, no. 3 (2021): 5–19. http://dx.doi.org/10.21146/2072-0726-2021-14-1-5-19.

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The paper offers an argument against metaphysical retributivism, i.e. the belief that the ex­istence of physical evil (suffering) can be causally explained and normatively justified by being interpreted as a just punishment for the moral evil committed by those who suffer. First, the author introduces a disjunctive distinction between the humanistic and the non-humanistic normative theories of moral good and evil. Then, he justifies his anti-retribu­tivist thesis with regard to both of these alternatives. The humanistic theories, according to which an activity can only be morally evil due to t
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25

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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26

Mochinskaya, Kseniya A. "The value-moral meaning of suffering in the metaphysics of all-unity by S.L. Frank." Aspirantskiy Vestnik Povolzhiya 19, no. 7-8 (2020): 22–27. http://dx.doi.org/10.17816/2072-2354.2019.19.7-8.22-27.

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The article examines the value-moral meaning of suffering and its significance in S.L. Franks paradigm of metaphysics of all-unity. The problem of suffering at the individual level of human experience is analyzed. The author defines the meaning of suffering in the religious and philosophical views of S.L. Frank and characterizes the ethical aspect of it. The basis of suffering is revealed in the context of its reflection from the point of view of evil and good. The author stresses the positive significance of suffering and reveals the meaning of compassion and its moral component in the aspect
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27

Shankar, Pooja, and Dr Poonam Rani. "The portrayal of Social Evils in Kamala Markandaya’s Nectar in a Sieve and A Handful of Rice." SMART MOVES JOURNAL IJELLH 4, no. 12 (2016): 11. http://dx.doi.org/10.24113/ijellh.v4i12.1808.

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Life is very precious for everyone. Life needs proper care and nurture. Human life depends on society. Only in a good society we can find a good life. Life is simple, very little is needed to make it happy. But social evils insist on making it complicated. Social evils in society have become a serious concern in the present day world. It is gradually affecting roots of our culture and its blocking its rapid growth on the global chart. The aim of writing this research paper is to highlight Social Evils in rural and urban societies. This research paper will explore the meaning, reason, effect of
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28

Sparrow, Robert. "Robots as “Evil Means”? A Rejoinder to Jenkins and Purves." Ethics & International Affairs 30, no. 3 (2016): 401–3. http://dx.doi.org/10.1017/s0892679416000289.

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The notion that some means of waging war are mala in se is a confronting one. Surely, any weapon can be used for good or ill? Philosophers often try to justify the category of mala in se by suggesting that some weapons are inherently incapable of being used in accordance with the just war principles of distinction and proportionality. This line of argument faces two obvious objections. First, claims about the limits of particular weapons typically fail to consider the different contexts in which they might be used. For example, anti-personnel mines can be used as defensive measures for fixed i
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29

Moser, Paul K. "Divine Power, Friendship, and Theodicy." Process Studies 49, no. 1 (2020): 54–72. http://dx.doi.org/10.5840/process20204913.

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This article examines the kind of power available to a God worthy of worship, in connection with the prospect for a full theodicy for the world's suffering and evil. It portrays how such a God would seek to relate to people with uncoerced reconciliation to God as a gift having definite expectations of them. To that end, God would be elusive and hidden at times, including regarding ultimate purposes, to minimize the alienation of humans from God. We have no good reason to suppose that God would reveal divine purposes to humans in a way that gives them a full theodicy. Similarly, we have no good
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30

Bing-quan, Li, Du Hai-xin, Zhang Xu dong, and Du Shu-jian. "Comparison between Huin-neng and Martin Luther’s Religious Psychological Thought." Britain International of Humanities and Social Sciences (BIoHS) Journal 1, no. 2 (2019): 40–49. http://dx.doi.org/10.33258/biohs.v1i2.34.

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Both Huineng and Martin Luther are religious reformers with great influence in the world. There are many similarities in their religious psychological thought, such as “equality of all beings”, “the bewilderment and the enlightenment in one’s mind”, “taking the cultivation of Xin as the most important”, “guidance”, and “rationalization”. However, because they are in different eras, cultures, religions, etc., their ideological differences are also very obvious, which are mainly manifested in: inside or outside, good or evil of human nature, turning suffering into pleasure currently or suffering
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31

Stevanus, Kalis. "Kepribadian Ayub." SOPHIA: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (2020): 95–108. http://dx.doi.org/10.34307/sophia.v1i2.12.

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Individual personality development is influenced by various factors, there are internal factors and external factors. This paper aims to determine whether a unique life experience, namely suffering, can influence the formation of a person's personality. This study uses a biblical study approach to the story of Job in the book of Ayub with a narrative interpretation method and also uses a literature study approach. It is evident that unpleasant life experiences such as the suffering that befell Job do not change Job's good personality. Job was a godly and honest man; fear Allah and shun evil; a
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32

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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33

Ryliškytė, Ligita. "Conversion: Falling into Friendship Like No Other." Theological Studies 81, no. 2 (2020): 370–93. http://dx.doi.org/10.1177/0040563920931757.

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In the context of contemporary vicissitudes, this article examines how Lonergan’s grasp of the meaning of redemption illuminates our understanding of Christian conversion. Lonergan’s Law of the Cross implies that the effectiveness of Christian conversion hinges on one’s antecedent willingness to undertake suffering for the sake of the transformation of evil into good. His analogies for Christ’s salvific work with the sacrament of reconciliation and with friendship further clarify the christomorphic, penitential, and community-building character of conversion, which proceeds from the total, tra
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34

Ryliškytė, Ligita. "The Promise of the Pandemic and the (Becoming) Totus Christus." Theological Studies 82, no. 3 (2021): 464–86. http://dx.doi.org/10.1177/00405639211033323.

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The COVID-19 pandemic both causes a profound suffering and holds a promise of new growth. This article argues that the key condition for the possibility of growth is a discerning and creative transformation of evil into good through the diffusion of divine friendship, which takes place in accord with constantly shifting probabilities of the emergent world order. Decisively inaugurated in the Christ event, the redemptive shift in this order is concretely realized in history as the dialectical unification of all things in Christ, the cruciform becoming of the totus Christus.
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35

Lawler, Peter Augustine. "Aleksandr Solzhenitsyn: The Ascent from Ideology By Daniel J. Mahoney. Lanham, MD: Rowman and Littlefield, 2001. 200p. $65.00 cloth, $21.95 paper." American Political Science Review 96, no. 3 (2002): 616–17. http://dx.doi.org/10.1017/s000305540229036x.

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This very remarkable and most timely book differs from others on Solzhenitsyn by highlighting his “critique of ideology” and his “recovery of the ‘natural world’” (p. 3). Ideology, for Solzhenitsyn, is the name for the lie characteristic of the twentieth century: Human beings, through historical transformation, can end suffering and so make virtue or the distinction between good and evil superfluous. The state and God can wither away because we will no longer be political and spiritual beings. We know that ideology could not change human nature or what Daniel Mahoney calls “the ontological str
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36

Evlampiev, I. I. "«Crime and Punishment»: mystical novel about the birth of the Savior in the world of the evil Demiurge." Solov’evskie issledovaniya, no. 3 (September 30, 2020): 140–56. http://dx.doi.org/10.17588/2076-9210.2020.3.140-156.

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The article proposes a new interpretation of F.M. Dostoevsky's novel "Crime and Punishment”. It is shown that in addition to realistic and socio-psychological plans, the novel contains a symbolic and mystical plan, which is the main one. A detailed analysis of the text of the novel and the preparatory manuscripts for it suggests that Dostoevsky used as the basis of the novel the Gnostic myth of our world as the creation of the evil God the Demiurge and of the fallen Sophia (lower divine aeon), who was captured by matter and awaiting the Savior (Jesus Christ), who is to be born in the world its
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37

Terletska, Natalia. "The problem of human transformation and the criteria of "good" and "evil" in meta-anthropology and transhumanism." Grani 23, no. 3 (2020): 64–72. http://dx.doi.org/10.15421/172026.

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From the position of meta-anthropology, at the article are analyzed the values of being: the value of the archetypes of good, freedom, love, unity of freedom and love, as well as the value of such an existential as the meaning of human existence.The value of the sense of being is analized in a research from such points of view as: life not only for the sake of self-preservation and minimization of suffering, but also for the development, holistic harmonious realization by a humanity of such qualities that make a person capable not only for the consumering of the benefits of civilization, but a
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Ali Fauzi. "THE POLITICAL ASPECTS FOUND IN WILLIAM SHAKESPEARE’S KING LEAR." Tadris : Jurnal Penelitian dan Pemikiran Pendidikan Islam 12, no. 2 (2019): 85–100. http://dx.doi.org/10.51675/jt.v12i2.21.

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King Lear explores classical elements like the striking peculiarities of an individual, or the violence of some exceptional character, disregarding the fundamental feelings common to mankind, and ignorant love of humanity. We find Lear, a central character with a particular tragic flaw or hamartia, that is, a character who is led into despair or misery through some sort of error either in himself or in his action; and to hubris which means excessive, self-destructive pride. Lear is led into suffering after which he has a greater understanding of both himself and the world. Lear is an attractiv
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39

Quayesi-Amakye, Joseph. "Prosperity and Prophecy in African Pentecostalism." Journal of Pentecostal Theology 20, no. 2 (2011): 291–305. http://dx.doi.org/10.1163/174552511x597161.

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AbstractThis essay discusses how prosperity is understood and articulated in Ghanaian Pentecostal prophetic circles. It seeks to show that in the peripheral prophetism of Pentecostalism, prosperity is perceived as the good life Christ offers those who believe in him. The good life is a religious and social quest of Ghanaians. The bad life is a privation of goodness in this life. Coping with the bad life has necessitated the patronage of Ghanaian prophetic services where rituals of transformation are employed to negotiate evil and suffering in the life of the faithful. Critical in the discussio
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Francisco, Jose Mario C. "Challenges of Dutertismo for Philippine Christianity." International Journal of Asian Christianity 4, no. 1 (2021): 145–60. http://dx.doi.org/10.1163/25424246-04010008.

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Abstract This paper concentrates on populism’s functional relationship with religion during times of crisis and how religion is instrumentalized for populist causes. Critical analysis of Philippine populism under President Rodrigo Duterte highlights often-overlooked nuances regarding populism as both disruption and reinforcement of traditional politics and its inherent institutional and religious dimensions. Though Dutertismo disrupts Manila-centric power, it reinforces traditional politics rooted in the Philippine political and cultural ethos. Moreover, because of populism’s institutional and
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41

Adler, Melissa, and Joseph T. Tennis. "Toward a Taxonomy of Harm." NASKO 4, no. 1 (2013): 1. http://dx.doi.org/10.7152/nasko.v4i1.14641.

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When we organize knowledge we act. The wholesomeness of our actions can be measured in the proportion of good or harm they do. How then do we identify and define potential harm in knowledge organization systems? A starting point for contributing to the greater good is to examine and interrogate existing knowledge organization practices that do harm, whether that harm is intentional or accidental, or an inherent and unavoidable evil. As part of the transition movement, the authors propose that we take inventory of the manifestations and implications of the production of suffering by knowledge o
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42

Theng Ong, Theng, and Robert M. McKenzie. "The language of suffering: Media discourse and public attitudes towards the MH17 air tragedy in Malaysia and the UK." Discourse & Communication 13, no. 5 (2019): 562–80. http://dx.doi.org/10.1177/1750481319842455.

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‘If it bleeds, it leads’, events characterised by fatalities, are likely to attract high levels of media coverage. This study adopts a multidisciplinary approach to investigate public discourses on the MH17 tragedy in Malaysia and the United Kingdom. First, corpus-based discourse analysis was employed to explore the construction of the Malaysian Airlines tragedy MH17 in four selected Malaysian and British newspapers. In addition, an attitudinal study examining 50 Malaysian and 50 UK nationals’ perceptions of the tragedy was conducted. Keywords analysis revealed an overall tendency for the news
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43

Williams, Brian M. "C. S. Lewis & John Hick on Theodicy: Superficially Similar but Significantly Different." Journal of Inklings Studies 7, no. 1 (2017): 3–28. http://dx.doi.org/10.3366/ink.2017.7.1.2.

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In the April 2014 edition of The Journal of Inklings Studies, Mark S. M. Scott compared the theodicies of C. S. Lewis and John Hick, concluding that there are ‘significant structural and substantive affinities’ between the two. In my essay, I too analyze these theodicies but arrive at a different conclusion. I argue two points: First, I argue that Lewis’ and Hick’s theodicies bear merely superficial similarities. Second, and more importantly, I argue that they stand in significant opposition to one another at fundamental points. The purpose of this essay is to set Lewis’ views on suffering apa
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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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45

Reichenbach, Bruce R. "On James Sterba’s Refutation of Theistic Arguments to Justify Suffering." Religions 12, no. 1 (2021): 64. http://dx.doi.org/10.3390/rel12010064.

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In his recent book Is a Good God Logically Possible? and article by the same name, James Sterba argued that the existence of significant and horrendous evils, both moral and natural, is incompatible with the existence of God. He advances the discussion by invoking three moral requirements and by creating an analogy with how the just state would address such evils, while protecting significant freedoms and rights to which all are entitled. I respond that his argument has important ambiguities and that consistent application of his moral principles will require that God remove all moral and natu
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Blumberg, Ilana M. "“LOVE YOURSELF AS YOUR NEIGHBOR”: THE LIMITS OF ALTRUISM AND THE ETHICS OF PERSONAL BENEFIT INADAM BEDE." Victorian Literature and Culture 37, no. 2 (2009): 543–60. http://dx.doi.org/10.1017/s1060150309090330.

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In the work of George Eliot, a “past evil that has blighted or crushed another” is often “made a source of unforeseen good to ourselves” (Adam Bede573; ch. 54). Eliot's early novelAdam Bedemight be read as a three-volume exploration of the moral difficulties inherent in a narrative pattern premised on such inequality of lots. The seduction of Adam Bede's first love, Hetty Sorrel, her pregnancy, subsequent act of infanticide, transportation, and early death darkly prepare the path to the hero's joyous union with Dinah Morris, who guides him through the story's most painful, educative hours. Ada
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Häyry, Matti, and Heta Häyry. "Obedience to Rules and Berkeley's Theological Utilitarianism." Utilitas 6, no. 2 (1994): 233–42. http://dx.doi.org/10.1017/s0953820800001618.

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According to what one might call ‘indirect” forms of utilitarian thinking, the proper end of all human action is the greatest happiness of the greatest number of individuals, but due to the fallibility of moral agents this end cannot, and must not, be directly pursued. Instead, according to at least one version of the indirect theory, moral agents have a duty to act in conformity with a set of general rules which, in their turn, have been designed to promote the greatest happiness of humankind. But acts which conform to such general rules can under exceptional circumstances occasion more suffe
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48

Evlampiev, Igor I., and Vladimir N. Smirnov. "Dostoevsky's Christianity." RUDN Journal of Philosophy 25, no. 1 (2021): 44–58. http://dx.doi.org/10.22363/2313-2302-2021-25-1-44-58.

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The article refutes the widespread view that Dostoevsky's Christian beliefs were strictly Orthodox. It is proved that Dostoevsky's religious and philosophical searches' central tendency is the criticism of historical, ecclesiastical Christianity as a false, distorted form of the teaching of Jesus Christ and the desire to restore this teaching in its original purity. Modern researchers of the history of early Christianity find more and more arguments in favor of the fact that the actual teaching of Jesus Christ is contained in that religious movement, which the church called the Gnostic heresy.
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Lundager Jensen, Hans J. "Biskoppen og asketen." Religionsvidenskabeligt Tidsskrift, no. 68 (September 14, 2018): 75–90. http://dx.doi.org/10.7146/rt.v0i68.109110.

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ENGELSK SUMMARY: The sculptures on the altarpiece of Aarhus Cathedral are a good example of 'analogism', an understanding of reality (an 'ontology') that presents an ideal reality as a harmonious order. The altarpiece sought to mediate between two in principle different types of religions: archaic religion, typical of the great cultures of ancient times, claiming a divinely guaranteed good and beautiful hierarchical world, and the axial rejection of the known reality as evil, false and full of suffering. This attempt of mediation is what defines Christianity and other great religions after the
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Gibson, J. C. L. "The Book of Job and the Cure of Souls." Scottish Journal of Theology 42, no. 3 (1989): 303–17. http://dx.doi.org/10.1017/s0036930600032014.

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Though his example is warmly commended in the Epistle of James (5.11), Christian piety has never been altogether comfortable with the Job whose sterling patience in adversity is set forth in the book's first two chapters. The man who is there shown suffering bravely the loss of property and family and the onset of disease of a kind that in these distant days had the sentence of death written over it, yet steadfastly refuses to blame God for such disasters, is certainly admired. But his dauntless sentiments of 1.21, The Lord gave, and the Lord has taken away; blessed be the name of the Lord, an
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