Richard Swinburne offers an answer to one of the most difficult problems of religious belief: why does a loving God allow humans to suffer so much? It is the final instalment of Swinburne's acclaimed four-volume philosophical examination of Christian doctrine.

Like many humans in the wake of genocide and war, most wildlife today has sustained trauma. High rates of mortality, habitat destruction, and social breakdown precipitated by human actions are unprecedented in history. Elephants are one of many species dramatically affected by violence. Although elephant communities have processes, rituals, and social structures for responding to trauma—grieving, mourning, and socialization—the scale, nature, and magnitude of human violence have disrupted their ability to use these practices. Absent the cultural, carrier groups who traditionally (...) lead and teach these healing practices, humans must assume the role. Trauma theory has brought attention to victims' severe, sustained psychological damage. Looking through the lens of trauma theory provides a better understanding of how systematic violence has affected individuals and groups and how the pervasive nature of traumatic events affects human-nonhuman animal relationships. The framing of recent trauma theory compels conservationists to create new relationships—neither anthropocentric nor powerbased—with nonhuman animals. The David Sheldrick Wildlife Trust, Kenya, shows how humans, taking on the role of interspecies witness, bring orphan elephants back to health and help re-build elephant communities shattered by genocide. (shrink)

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 (...) project of ‘justifying the ways of God to men’. Unfortunately, this view has not received the serious attention it deserves, particularly in analytic philosophy of religion. Taking my cues from such anti-theodicists as Kenneth Surin, D.Z. Phillips and Dostoyevsky’s Ivan Karamazov, I defend several reasons for holding that the way of thinking about God and evil enshrined in theodical discourse can only add to the world’s evils, not remove or illuminate them. (shrink)

The existence and extent of animal suffering provides grounds for a serious evidential challenge to theism. In the wake of the Darwinian revolution, this strain of natural atheology has taken on substantially greater significance. In this essay we argue that there are at least four neo-Cartesian views on the nature of animal minds which would serve to deflect this evidential challenge.

Marc Hauser puts forth the theory that humans have evolved a universal moral instinct, unconsciously propelling us to deliver judgments of right and wrong independent of gender, education, and religion. Combining his cutting-edge research with the latest findings in cognitive psychology, linguistics, neuroscience, evolutionary biology, economics, and anthropology, Hauser explores the startling implications of his provocative theory vis-à-vis contemporary bioethics, religion, the law, and our everyday lives.

Theodicy would be an impossible task if the only good states were pleasures and the only bad states were pains. This paper lists many other and greater goods, and shows that many of these cannot be had without corresponding bad states. These goods include the satisfaction of persistent desires, desires for incompatible good states, compassion with people in serious trouble, free choice of the good despite temptation, and being of use to others in providing knowledge and opportunities of certain sorts (...) for them. (shrink)

We attempt to bring the concepts of pain, suffering, and anxiety into sufficient focus to make them serviceable for empirical investigation. The common-sense view that many animals experience these phenomena is supported by empirical and philosophical arguments. We conclude, first, that pain, suffering, and anxiety are different conceptually and as phenomena, and should not be conflated. Second, suffering can be the result — or perhaps take the form — of a variety of states including pain, anxiety, fear, and boredom. Third, (...) pain and nociception are not equivalent and should be carefully distinguished. Fourth, nociception can explain the behavior of insects and perhaps other invertebrates (except possibly the cephalopods). Fifth, a behavioral inhibition system associated with anxiety in humans seems to be present in mammals and most or all other vertebrates. Based on neurochemical and behavioral evidence, it seems parsimonious to claim that these animals are capable of experiencing anxious states. (shrink)

Philosophers of religion divide neatly into two camps on the problem of evil: those who think it fatal to the concept of a loving God and those who do not. The latter have established a wide array of defensive positions down through the centuries, but none that has proved impregnable to sceptical attack. In his new book Mr Hick wisely abandons these older fortifications and falls back on highly mobile reserves. Not for him the ‘Fall of Man’ thesis, with its (...) unexplained choice to give up finite perfection; nor the Plotinian principle of plenitude, evil being an inevitable petering out of God's goodness; nor the ‘aesthetic’ gambit where the horrors of life constitute mere ‘shadows’ designed to highlight the beauty of creation; nor the ‘cosmic Toryism’, as someone called it, of Leibniz's ‘best of all possible worlds’; nor even, one might say gratefully, the gaseous obscurantism of Karl Barth's ‘das Nichtige’. All of these defences, and others besides, Mr Hick lumps together under what he calls ‘the majority report’ in Christian theodicy: the Augustinian tradition or type. In place of these venerable ramparts Hick elects the more fluid defence afforded, he thinks, by Irenaeus, Eastern Christianity and, in modern times, by Schleiermacher and a few contemporary thinkers. (shrink)

I argue that that the suffering of non-human animals poses some potentially knotty difficulties for process theodicy. To respond satisfactorily to the problem of evil as it involves animals, process theists will, I argue, need either to defend some form of consequentialism or make a number of potentially plausible but certainly contestable empirical claims. I begin this internal critique by explaining the nature of the process response to the problem of evil. I explain how process thought can respond with reasonable (...) effectiveness to the general problem of the suffering of non-human animals while highlighting the special difficulty predation might be thought to pose for the process thinker. Then, I elaborate alternative consequentialist and non-consequentialist process accounts of divine goodness in the face of the harm to non-human animals caused by predation. After summarizing my analyses in the conclusion, I underscore the costs associated with these alternatives. (shrink)