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Chaos theory and the problem of evilThweatt-Bates, Jennifer Jeanine. January 2002 (has links)
Thesis (M.A.)--Abilene Christian University, 2002. / Includes abstract. Includes bibliographical references (leaves 95-102).
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The problem of evil in Islamic theology : a study on the concept of al-Qabīḥ in al-Qāḍī ʻAbd al-Jabbār al-Hamadhānī's thoughtSaleh, Fauzan January 1992 (has links)
No description available.
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Die ateistiese oplossing vir die probleem van die kwaadMoore, Willem 04 1900 (has links)
Thesis (MA)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: This study comprises a survey of the atheist solution to the problem of evil that has
occasionally in the past been suggested by philosophers, but has largely been neglected in
the philosophy of religion.
Against this background, the study has two main objectives. It focusses in the first place
on the reasons upon which philosophers like Mackie and McCloskey regard the giving up
of one or more of the attributes of God in theism as an adequate solution to the problem
of evil, considered to be the strongest argument against the rationality of theistic belief.
What the study however would like to add to this objective, is to point to the existence of
an even more fundamental reason upon which it can be claimed that the problem of evil
can be solved along this way and that the emotional pressure so typical of this problem
can be relieved without any serious implications for the belief in God.
Concerning the more negative orientated of these reasons, it is shown that the latter
revolves around the concept of the logical inconsistency of the theistic theory that can
truly be regarded as the rationale of the atheistic argument known as the problem of evil.
Furthermore, this concept also represents the cornerstone of the rejection of theistic
solutions to this problem by Mackie and others as inadequate. In focussing on the origins
of these reasons, it is shown that although the roots of the problem of evil is to be found
in pre-Christian times and it continued to be a point of discussion throughout the whole
of the Apostolic Age and the Middle Ages, it was the period of the Enlightenment and in
particular the legacy of David Hume that became the strongest inspiration of the atheist
rejection of theism in modern times.
Concerning the more positive orientated of these reasons, the focus is on the efforts of
philosophers that have been following the suggestions of Hume and that have against the
background of the deficiencies of the theistic solutions to the problem of evil, started to
experiment with solutions wherein at least one of the constituting propositions of the
problem of evil is rejected. It is also argued that the way to these experiments has been
paved by the contributions of Mill and Geach and that the latter encouraged philosophers
to also belabour the problem of evil from an atheistic point of view.
Against this background, the final focus is on the second objective of the study, namely
to show that there exists an even more fundamental reason upon which it can be claimed
that the problem of evil can be solved along this way and that the emotional pressure so
typical of this problem can be relieved without any serious implications for the belief in
God. / AFRIKAANSE OPSOMMING: Hierdie studie behels 'n ondersoek na die ateïstiese oplossing vir die probleem van die
kwaad wat weliswaar in die verlede al by geleentheid deur filosowe gesuggereer is, maar
wat nietemin nog nie veel aandag in die godsdiensfilosofiese debat oor hierdie
problematiek geniet het nie.
Binne hierdie raamwerk het die studie twee oogmerke. Dit wil in die eerste plek fokus op
al daardie redes op grond waarvan filosowe soos Mackie en McCloskey meen dat die
skrapping van een of meer van die Goddelike attribute in die teïsme tot 'n toereikende
oplossing van die probleem van die kwaad as sterkste argument teen die rasionele
houdbaarheid van hierdie teorie kan lei. Wat die studie in die tweede plek egter hieraan
wil toevoeg, is om aan te toon dat daar 'n nog meer fundamentele rede bestaan op grond
waarvan daar aangevoer kan word dat die probleem van die kwaad inderdaad langs
hierdie weg en ook sonder ernstige implikasies vir die geloof in God opgelos en die
emosionele druk so eie aan hierdie problematiek verlig kan word.
Wat die meer negatief gerigte van hierdie redes aan betref, word daar verduidelik dat
laasgenoemde rondom die konsep van die logiese inkonsistensie van die teïstiese teorie
sentreer. Laasgenoemde kan met reg as die spil van die ateïstiese argument bekend as die
probleem van die kwaad beskryf kan word en verteenwoordig die rasionaal van die
argumente op grond waarvan Mackie en andere die teïstiese oplossings vir die probleem
van die kwaad as ontoereikend afwys. In 'n nadere omskrywing van die oorspronge van
hierdie redes, word daarop gewys dat alhoewel die probleem van die kwaad sy wortels in
die voor-Christelike tyd het en dit ook dwarsdeur die Patristiek en die Middeleeue In
onderwerp van drukke bespreking gebly het, dit egter die denkklimaat van die Verligting
en in die besonder die nalatenskap van David Hume was wat sedertdien die belangrikste
inspirasie van ateïstiese afwysings van die teïsme geword het.
Wat die meer positief gerigte redes betref, word daar gefokus op ateïsties georiënteerde
filosowe se pogings om op voetspoor van die onderskeidings van Hume en teen die
agtergrond van die leemtes van teïsties georiënteerde oplossings vir die probleem, met
daardie oplossings te eksperimenteer waarin daar van ten minste van een van die
proposisies wat die probleem van die kwaad konstitueer, afstand gedoen word. Daar word
aangevoer dat die weg tot eksperimentering met hierdie oplossings reeds deur onder meer
die opvattings van Mill en Geach gebaan is en dat dit aan filosowe oënskynlik
genoegsame rede gebied het om die probleem van die kwaad ook vanuit 'n ateïstiese
gesigspunt te bearbei.
Teen hierdie agtergrond word daar ten slotte op die tweede oogmerk van die studie
gefokus, naamlik om aan te toon dat daar 'n nog meer fundamentele rede bestaan op
grond waarvan daar aangevoer kan word dat die probleem van die kwaad inderdaad langs
hierdie weg en ook sonder ernstige implikasies vir die geloof in God opgelos en die
emosionele druk so eie aan hierdie problematiek verlig kan word. / wa201509
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Atheism the great suppression /Hunt, Tony L. January 2005 (has links)
Thesis (M.A.)--Lancaster Bible College, 2005. / Includes bibliographical references (leaves 57-59).
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The God beyond belief in defence of William Rowe's evidential argument from evil /Trakakis, Nick. January 1900 (has links)
Revised thesis (doctoral)--Monash University, Australia, 2005. / Includes bibliographical references (p. 347-367) and index.
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A genealogy of absence & evil tracing the nation's borders with Captain America /Steinmetz, Christian J. January 2008 (has links)
Thesis (M.A.)--Georgia State University, 2008. / Title from file title page. Mary E. Stuckey, committee chair; Greg Smith, Ted Friedman, committee members. Electronic text (220 p.) : digital, PDF file. Description based on contents viewed Sept. 19, 2008. Includes bibliographical references (p. 213-220).
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The God beyond belief in defence of William Rowe's evidential argument from evil /Trakakis, Nick. January 1900 (has links)
Revised Thesis (doctoral)--Monash University, Australia, 2005. / Description based on print version record. Includes bibliographical references (p. 347-367) and index.
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A Christian perspective on the religious problem of evil with specific application to the emotional experience of parental divorce in the life of a young adult ChristianCopeland, Lisa. January 1996 (has links)
Thesis (M. A.)--Trinity Evangelical Divinity School, 1996. / Abstract. Includes bibliographical references (leaves 109-118).
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Countering the secularization of the discourse on evil an Augustinian theological perspective.Hitchman, Lynda. January 2008 (has links)
Thesis (M.A.)--Rutgers University, 2008. / "Graduate Program in Liberal Studies." Includes bibliographical references (p. 42-44).
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Theodizee bei SenecaSteiner, Hermann, January 1914 (has links)
Inaug.-Diss.--Erlangen. / Lebenslauf. "Benutzte Literatur": p. [79]
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