(17) It is possible that God has a morally sufficient reason for allowing evil. We can start by granting Plantinga the possibility of trans-world depravity. It is also important to note that, simply because Plantinga’s particular use of free will in fashioning a response to the problem of evil runs into certain difficulties, that does not mean that other theistic uses of free will in distinct kinds of defenses or theodicies would face the same difficulties. If God is going to allow people to be free, it seems plausible to claim that they need to have the capacity to commit crimes and to be immoral. So, if it is plausible to think that Plantinga’s Free Will Defense solves the logical problem of evil as it pertains to moral evil, the current suggestion is that it is plausible also to think that it solves the logical problem of evil as it pertains to natural evil because all of the worlds evils have their source in moral evil. Countless multitudes suffer the ravages of war in Somalia. Therefore, evidence prefers that no god, as commonly understood by theists, exists. It seems that, although Plantinga’s Free Will Defense may be able to explain why God allows moral evil to occur, it cannot explain why he allows natural evil. An omnibenevolent being would want to prevent all evils. The only difference is that, in W1, the free creatures choose to do wrong at least some of the time, and in W4, the free creatures always make morally good decisions. As a result, the problem of evil is often regarded as one of the greatest threats to religious belief,causing many religious writers to scramble to find a wide variety of solutions. He can create a world with free creatures or he can causally determine creatures to choose what is right and to avoid what is wrong every time; but he can’t do both. If there is no logical impossibility in a man’s choosing the good on one, or on several occasions, there cannot be a logical impossibility in his freely choosing the good on every occasion. They may not represent God’s actual reasons, but for the purpose of blocking the logical problem of evil, it is not necessary that Plantinga discover God’s actual reasons. (36) God is not able to contradict himself. It seems that God could have actualized whatever greater goods are made possible by the existence of persons without allowing horrible instances of evil and suffering to exist in this world. If God were all-knowing, it seems that God would know about all of the horrible things that happen in our world. Summary This chapter contains sections titled: The Logical Argument and the Free Will Defense Horrendous Evils and the Goodness of God Evil and Philosophical Failure Future Directions Works cited The Logical Problem of Evil - A Companion to Philosophy of Religion - Wiley Online Library In this paper I presented a new logical problem of evil based on Benatar's axiological asymmetry, one that I called the argument from the harm of coming into existence (AHCE). (14) God is omnipotent, omniscient and perfectly good. In the last section we noted that many people will find (MSR2)’s explanation of natural evil extremely difficult to believe because it assumes the literal existence of Adam and Eve and the literal occurrence of the Fall. In particular, he cannot do the logically impossible. It would be one thing if the only people who suffered debilitating diseases or tragic losses were the likes of Adolf Hitler, Joseph Stalin or Osama Bin Laden. They will somehow no longer be capable of doing wrong. (18), combined with the assumption that God does not have a morally sufficient reason for allowing evil, yields. Our hypothetical person does, however, have complete freedom to decide which of the two good courses of action to take. theistic John Hick Omnipotent Why Do Happen to Although each solution proposed was plausible, there are limitations like moral evil vs. natural evil which have their solutions as well, but make it apparent that the logical problem of evil is yet to be solved
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