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21.
Robert John Russell 《Theology & Science》2019,17(2):185-194
Southgate offers a remarkable evolutionary theodicy that includes six affirmations and arguments; together they form a unique and very persuasive proposal which he terms a “compound only-way evolutionary theodicy.” Here I summarize the arguments and offer critical reflections on them for further development, with an emphasis on the ambiguity in the goodness of creation; the role of thermodynamics in evolutionary biology; the challenge of horrendous evil in nature; and the theological response to theodicy in terms of eschatology, with its own severe challenge from cosmology. Using a text box, I suggest how the 6 arguments create a unique synthetic whole, and how the removal of any one of them would diminish the argument as a whole. I then suggest how Southgate’s treatment of the key question, “Why not just heaven?” adds a crucial seventh argument to produce an even more splendid and promising whole. 相似文献
22.
LUCÍA KOROL 《The International journal of psycho-analysis》2005,86(4):975-991
The author presents some Latin American sociopolitical vicissitudes exemplifi ed by Argentina, where she lives and where she trained and practices as a psychoanalyst. The exposition is based on the impact that her experience with two patients, Ana and Juana, had on her, and is presented in the form of clinical vignettes. The author refl ects clinically and technically on the transference and countertransference and on the ways in which self–analysis enabled her to distinguish between the countertransference related to the patient and that related to the psychoanalyst. Finally, the author discusses the traumatic effects of ‘the human condition’, ‘social violence’ and ‘Evil’, referring specifi cally to the ‘repetitive trauma’ individuals experience under the globalization of terror and to the use of mechanisms of disavowal that result in serious splitting. The author confronts the reader with totalitarian terror as something that attacks and destroys the main constitutive characteristic of human beings, namely, their ability to think, remarking that H. Arendt is the one who speaks about ‘radical evil’ as ‘the banality of Evil’. The author addresses the question of whether by tempering aggression and organizing levels of symbolization ‘words’ might prevent the emergence of ‘pure jouissance’ and be more powerful and signifi cant than violence, overriding it. 相似文献
23.
Calvin O. Schrag 《International Journal for Philosophy of Religion》2006,60(1-3):149-156
In seeking to answer the question “How does that which is other become evil?” the author provides a discussion of four entwined aspects of the issue at stake; (1) difficulty in achieving clarity on the grammar of evil; (2) genocide as a striking illustration of otherness becoming evil; (3) the challenge of postnationalism as a resource for dealing with otherness in the socio-political arena; and (4) the ethico-religious dimension as it relates to the wider problem of evil. 相似文献
24.
25.
Mark Wynn 《新多明我会修道士》2009,90(1030):639-651
Raimond Gaita's moral philosophy is distinguished by, among other things, its attention to the role of embodied, enacted witness in disclosing certain moral values, and its understanding of the emotions as forms of thought. In this paper, I consider how Gaita's insights on these matters may be applied to certain questions in the philosophy of religion, paying particular attention to the nature of religious experience and 'the problem of evil'. I suggest that Gaita's discussion of how we come to recognise moral values or 'meanings' can be extended to the question of how we might recognise religious meanings. On this view, religious experience may take the form of an appreciation of the meaning borne by a material context (rather than, for example, some supra-sensory encounter with a supernatural agent), and our sense of the goodness or otherwise of the world may be answerable to the authoritative example of particular lives. 相似文献
26.
Robert Mark Simpson 《International Journal for Philosophy of Religion》2009,65(3):153-169
Proponents of the view which I call ‘moral antitheodicy’ call for the theistic discourse of theodicy to be abandoned, because,
they claim, all theodicies involve some form of moral impropriety. Three arguments in support of this view are examined: the
argument from insensitivity, the argument from detachment, and the argument from harmful consequences. After discussing the
merits of each argument individually, I attempt to show that they all must presuppose what they are intended to establish,
namely, that the set of premises advanced in any given theodicy will be untenable. I conclude by discussing what uses there
might be for the moral critique of theodicy, if it cannot be used to ground a global rejection of theodical practice. 相似文献
27.
Stephen Maitzen 《International Journal for Philosophy of Religion》2009,65(2):93-103
Skeptical theism claims that the probability of a perfect God’s existence isn’t at all reduced by our failure to see how such
a God could allow the horrific suffering that occurs in our world. Given our finite grasp of the realm of value, skeptical
theists argue, it shouldn’t surprise us that we fail to see the reasons that justify God in allowing such suffering, and thus
our failure to see those reasons is no evidence against God’s existence or perfection. Critics object that skeptical theism
implies a degree of moral skepticism that even skeptical theists will find objectionable and that it undermines moral obligations
that even skeptical theists will want to preserve. I discuss a version of the first objection and defend a version of the
second. 相似文献
28.
Two themes run through Kierkegaard’s authorship. The first defines existential requirements for “becoming human”—reflective
honesty and earnest humor. The second demarcates the religious phenomena of sobriety when human becoming suffers insurmountable
collisions. Living with existential pathos teaches the difference between the either/or logic of collisions and the both/and
logic of development and transitions. There is a difference between self-transformation and a progressive individual and social
development. In the developmental mode self experiences gradual progression or adaptive evolution; in the self-transformative
mode self undergoes qualitative upsurges, leaps, gestalt switches, musical key transpositions of becoming in individual and
social evolutions. Each individual in every epoch begins at the beginning. The author traces the movements of becoming in
their parallel dimensions, drawing a fork through Kierkegaard’s writing. The first leads through the existence spheres of
his pseudonymous authorship. The second intensifies the movement on the spot and in the moment.
相似文献
Martin Beck MatuštíkEmail: URL: http://www.public.asu.edu/~mmatusti |
29.
Philip J. Swoboda 《Studies in East European Thought》1995,47(3-4):259-290
30.
Austin L. Campbell 《The Journal of religious ethics》2013,41(2):310-331
Medical discourse in the contemporary United States is rife with military metaphors. These metaphors have come under vigorous criticism over the last few decades but to no avail; the militaristic tendency has proven tenacious. This essay suggests that its tenacity stems, at least in part, from a dualistic understanding of medicine unaddressed by prior criticisms. For an alternative, this essay turns to Augustine of Hippo, balancing close readings of works that deal explicitly with medical themes—The Catholic Way of Life and the Manichean Way of Life (De moribus) and The Nature of the Good (De natura boni)—with a constructive approach. By adapting Augustine's privative account of evil, we can understand disease as a condition of loss and treatment as a task of restoration. This reconfiguration shifts the focus of our interpretive discourses from malicious invaders to a fuller affirmation of the lived experiences of those who are ill. 相似文献