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Theodicy: The Solution to the Problem of Evil, or Part of the Problem?

机译:神学:解决邪恶问题还是部分问题?

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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.
机译:Theodicy是寻求更大的商品以似乎有理由证明上帝许可邪恶的借口的企业,经常被批评为理由是该项目没有系统地发掘任何此类商品。但是,神学家也面临着更深层次的挑战,这一挑战使人们试图寻找上帝可能在道德上创造出一个充满邪恶的世界的任何道德上充分的理由。这种“反理论”观点认为,有神论者(和非有神论者)应该主要出于道德原因而拒绝“使上帝的人道合理化”的计划。不幸的是,这种观点并未得到应有的重视,特别是在宗教分析哲学中。我从肯尼思·苏林(D.Z.菲利普斯(Phillips)和陀思妥耶夫斯基(Dostoyevsky)的伊万·卡拉马佐夫(Ivan Karamazov),我捍卫了以下几个理由,即认为论断中所包含的关于神与邪恶的思维方式只会加剧世界的邪恶,而不能消除或阐明它们。

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