Citations of:
The logical problem of evil: Mackie and Plantinga
In Justin McBrayer & Daniel Howard-Snyder (eds.), The Blackwell Companion to the Problem of Evil. Wiley-Blackwell. pp. 19-33 (2013)
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Skeptical theism is a family of responses to the evidential problem of evil. What unifies this family is two general claims. First, that even if God were to exist, we shouldn’t expect to see God’s reasons for permitting the suffering we observe. Second, the previous claim entails the failure of a variety of arguments from evil against the existence of God. In this essay, we identify three particular articulations of skeptical theism—three different ways of “filling in” those two claims—and describes (...) |
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Can an omnipotent and omnibenevolent God create humans with free will without the capacity to commit evil? Scholars have taken opposite positions on the contentious problem. Using scripture and the rules of logic, we argue that God cannot create impeccable creatures because of his ‘simplicity’. God cannot create gods, because God is uncreated. Peccable humans freely choose to disobey their creator and thus cannot blame him for the horrendous evils in this world. Concerning the belief of sinless humans with free (...) |
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Few arguments have enjoyed as strong a reputation for philosophical success as Alvin Plantinga’s free will defense. Despite the striking reputation for decisiveness, however, concerns about the success of the FWD have begun to trickle into the philosophical literature. In a recent article in this journal, Alexander Pruss has contributed to this flow with an intriguing argument that a proposition necessary to the success of Plantinga’s FWD is false. Specifically, Pruss has argued, contrary to the FWD, that, necessarily, God is (...) |
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Alvin Plantinga has famously responded to the logical problem of evil by appealing to the intrinsic value of significant free will. A problem, however, arises because traditional theists believe that both God and the redeemed who go to heaven cannot do wrong acts. This entails that both God and the redeemed in heaven lack significant freedom. If significant freedom is indeed valuable, then God and the redeemed in heaven would lack something intrinsically valuable. However, if significant freedom is not intrinsically (...) |