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  1. Methodological worries for humean arguments from evil.Timothy Perrine - 2024 - Philosophical Studies 181 (5).
    Humean arguments from evil are some of the most powerful arguments against Theism. They take as their data what we know about good and evil. And they argue that some rival to Theism better explains, or otherwise predicts, that data than Theism. However, this paper argues that there are many problems with various methods for defending Humean arguments. I consider Philo’s original strategy; modern strategies in terms of epistemic probability; phenomenological strategies; and strategies that appeal to scientific and metaphysical explanations. (...)
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  • If We Can’t Tell What Theism Predicts, We Can’t Tell Whether God Exists: Skeptical Theism and Bayesian Arguments from Evil.Nevin Climenhaga - forthcoming - Oxford Studies in Philosophy of Religion.
    According to a simple Bayesian argument from evil, the evil we observe is less likely given theism than given atheism, and therefore lowers the probability of theism. I consider the most common skeptical theist response to this argument, according to which our cognitive limitations make the probability of evil given theism inscrutable. I argue that if skeptical theists are right about this, then the probability of theism given evil is itself largely inscrutable, and that if this is so, we ought (...)
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  • Paul Draper, Agnosticism and the Problem of Evil.Nesim Aslantatar - 2022 - Dini Araştırmalar 25 (62):173-196.
    The problem of evil is generally taken as evidence for atheism. However, some philosophers can be referred as a sign that this is not necessarily so. For example, one of the leading philosophers of contemporary philosophy of religion, Paul Draper, for whom one can say that the problem of evil is a big problem by looking into the works he brought to the literature, defines himself as an agnostic. Draper does not argue that evil directly supports or justifies agnosticism, but (...)
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  • The Hume Literature, 1995.William E. Morris - 1996 - Hume Studies 22 (2):387-400.
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