Why God is probably good: a response to the evil-god challenge
A number of philosophers have recently defended the evil-god challenge, which is to explain relevant asymmetries between believing in a perfectly good God and believing in a perfectly evil god, such that the former is more reasonable than the latter. In this article, I offer a number of such reasons...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
2019
|
| In: |
Religious studies
Year: 2021, Volume: 57, Issue: 3, Pages: 448-465 |
| Standardized Subjects / Keyword chains: | B
Theism
/ God
/ The Good
/ Evil
/ Plausibility
/ God
|
| RelBib Classification: | AB Philosophy of religion; criticism of religion; atheism NBC Doctrine of God |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a A number of philosophers have recently defended the evil-god challenge, which is to explain relevant asymmetries between believing in a perfectly good God and believing in a perfectly evil god, such that the former is more reasonable than the latter. In this article, I offer a number of such reasons. I first suggest that certain conceptions of the ontology of good and evil can offer asymmetries which make theism a simpler hypothesis than ‘maltheism’. I then argue that maltheism is itself complex in a variety of ways: it is difficult to articulate a simple precise version of maltheism; maltheism posits a mixture of positive and negative properties; maltheism posits a more complex relationship between moral motivation, practical reason and action; and maltheism relevantly parallels other epistemically ‘complex’ sceptical scenarios. | ||
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