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  1. Dostoevskij’s guide to spiritual epiphany in The Brothers Karamazov.Julian W. Connolly - 2007 - Studies in East European Thought 59 (1-2):39 - 54.
    The essay examines the three main epiphanic experiences in The Brothers Karamazov and shows how Dostoevskij's treatment of these experiences may offer a guide to spiritual renewal. The three experiences are Alësha's vision of the resurrected Zosima and transfigured Christ, Dmitrij's vision of the suffering babe, and Ivan's vision of the devil (which serves as a counter example to the first two). By examining the content of each of these visions, as well as the parallels and variations in the scenes (...)
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  • Theodicy: The solution to the problem of evil, or part of the problem?Nick Trakakis - 2008 - Sophia 47 (2):161-191.
    Theodicy, the enterprise of searching for greater goods that might plausibly justify God’s permission of evil, is often criticized on the grounds that the project has systematically failed to unearth any such goods. But theodicists also face a deeper challenge, one that places under question the very attempt to look for any morally sufficient reasons God might have for creating a world littered with evil. This ‘anti-theodical’ view argues that theists (and non-theists) ought to reject, primarily for moral reasons, the (...)
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  • Faith and Doubt at the Cry of Dereliction: a Defense of Doxasticism.Joshua Mugg - 2022 - Sophia 61 (2):253-265.
    Doxasticism is the view that propositional faith that p entails belief that p. This view has recently come under fire within analytic philosophy of religion. One common objection is that faith is compatible with doubt in a way that belief is not. One version of this objection, recently employed by Beth Rath, is to use a particular story, in this case Jesus Christ’s cry of dereliction, to argue that someone had propositional faith while ceasing to believe. Thus, doxasticism is false. (...)
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  • Ivan Karamazov is a hopeless romantic.Toby Betenson - 2015 - International Journal for Philosophy of Religion 77 (1):65-73.
    Ivan Karamazov is frequently used, and misused, in discussions concerning the problem of evil. The purpose of this article is to correct some pervasive misinterpretations of Ivan’s statement, as found in Dostoevsky’s The Brothers Karamazov. I criticise some common misinterpretations, as exemplified in the theodical work of Marilyn Adams and John Hick, as well as the more nuanced interpretation of Stewart Sutherland. Though Sutherland’s interpretation is the strongest, it nevertheless misses the mark in identifying Ivan as a positivist. I argue (...)
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