Not long ago I was sleeping in a cabin in the woods and was awoken in the middle of the night by the sounds of a struggle between two animals. Cries of terror and extreme agony rent the night, intermingled with the sounds of jaws snapping bones and flesh being tom from limbs. One animal was being sa
Swinburne on natural evil from natural processes
โ Scribed by David O'Connor
- Publisher
- Springer Netherlands
- Year
- 1991
- Tongue
- English
- Weight
- 620 KB
- Volume
- 30
- Category
- Article
- ISSN
- 0020-7047
No coin nor oath required. For personal study only.
โฆ Synopsis
Richard Swinbume has argued that the existence of natural evil is compatible with the existence of God as defined in traditional theism. At the core of that definition is the idea of God as the omniscient, omnipotent, morally perfect, benevolent, worshipful designer-creator of the universe.
In particular Swinburne has argued that natural evil is necessary for human beings to develop moral responsibility and maturity. Among natural evils he is especially interested in the pain and suffering resulting from the operation of natural processes, henceforth NENP (natural evil from natural processes). In regard to that very common class of natural evils, Swinburne's argument is that, in a God-made world, NENP is logically necessary for human beings to become morally mature and to be able to choose their own destinies. 1 If he is right about this he will have established that natural evil is logically necessary in a God-made world, and thereby he will have succeeded in proving that natural evil is compatible with the existence of God.
In this paper I will argue that Swinbume fails to justify the existence of NENP in a God-made universe. I will do this by showing that moral maturity and choice of destiny are possible without any NENP whatsoever. If I am right, the just-sketched chain of inferences will be broken and Swinbume's position on God and natural evil defeated.
. Nowadays in the philosophical literature on theism and the problem of evil, it is customary to differentiate between two sort of problems of evil, the logical and the evidential respectively. It is the former alone that is at issue here, notwithstanding the fact that much of the present argument * I am grateful to Richard Swinbume for his criticisms of an earlier draft of this paper, and also to Michael Martin for his comments upon that same draft.
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