Bali Mumbai Just to name the big attacks against us. These folks are not radical at all. Mohammed murdered, pillaged and raped.
These tend to fall, however, into two main groups. On the one hand, there are metaphysical interpretations of the term: God is a prime mover, or a first cause, or a necessary being that has its necessity of itself, or the ground of being, or a being whose essence is identical with its existence.
Or God is not one being among other beings—even a supremely great being—but, instead, being itself. Or God is an ultimate reality to which no concepts truly apply. What properties must something have if it is to be an appropriate object of worship, and if it is to provide reason for thinking that there is a reasonable chance that the fundamental human desires just mentioned will be fulfilled?
A natural answer is that God must be a person who, at the very least, is very powerful, very knowledgeable, and morally very good. But if such a being exists, then it seems initially puzzling why various evils exist.
For many of the very undesirable states of affairs that the world contains are such as could be eliminated, or prevented, by a being who was only moderately powerful, while, given that humans are aware of such evils, a being only as knowledgeable as humans would be aware of their existence.
Finally, even a moderately good human being, given the power to do so, would eliminate those evils. Why, then, do such undesirable states of affairs exist, if there is a being who is very powerful, very knowledgeable, and very good?
What one has here, however, is not just a puzzle, since the question can, of course, be recast as an argument for the non-existence of God. Thus if, for simplicity, we focus on a conception of God as all-powerful, all-knowing, and perfectly good, one very concise way of formulating such an argument is as follows: If God exists, then God is omnipotent, omniscient, and morally perfect.
If God is omnipotent, then God has the power to eliminate all evil. If God is omniscient, then God knows when evil exists.
If God is morally perfect, then God has the desire to eliminate all evil. That this argument is valid is perhaps most easily seen by a reductio argument, in which one assumes that the conclusion— 7 —is false, and then shows that the denial of 7along with premises 1 through 6leads to a contradiction.
Thus if, contrary to 7God exists, it follows from 1 that God is omnipotent, omniscient, and morally perfect. This, together with 23and 4 then entails that God has the power to eliminate all evil, that God knows when evil exists, and that God has the desire to eliminate all evil.
Thus we have a contradiction, and so premises 1 through 6 do validly imply 7. Whether the argument is sound is, of course, a further question, for it may be that one or more of the premises is false.
The point here, however, is simply that when one conceives of God as unlimited with respect to power, knowledge, and moral goodness, the existence of evil quickly gives rise to potentially serious arguments against the existence of God.
Is the situation different if one shifts to a deity who is not omnipotent, omniscient, and morally perfect? The answer depends on the details. Thus, if one considers a deity who is omniscient and morally perfect, but not omnipotent, then evil presumably would not pose a problem if such a deity were conceived of as too remote from Earth to prevent the evils we find here.
But given a deity who falls considerably short of omnipotence, omniscience, and moral perfection, but who could intervene in our world to prevent many evils, and who knows of those evils, it would seem that an argument rather similar to the above could be formulated by focusing not on the mere existence of evil, but upon the existence of evils that such a deity could have prevented.
But what if God, rather than being characterized in terms of knowledge, power, and goodness, is defined in some more metaphysical way—for example, as the ground of being, or as being itself?
The answer will depend on whether, having defined God in such purely metaphysical terms, one can go on to argue that such an entity will also possess at least very great power, knowledge, and moral goodness.
If so, evil is once again a problem. By contrast, if God is conceived of in a purely metaphysical way, and if no connection can be forged between the relevant metaphysical properties and the possession of significant power, knowledge, and goodness, then the problem of evil is irrelevant.
But when that is the case, it would seem that God thereby ceases to be a being who is either an appropriate object of religious attitudes, or a ground for believing that fundamental human hopes are not in vain. But the argument can be formulated in two very different ways.
First, it can be formulated as a purely deductive argument that attempts to show that there are certain facts about the evil in the world that are logically incompatible with the existence of God.
One especially ambitious form of this first sort of argument attempts to establish the very strong claim that it is logically impossible for it to be the case both that there is any evil at all, and that God exists.Like the Simple Conditional Analysis, a virtue of the Categorical Analysis is that it spells out clearly the kind of ability appealed to in its analysis of the freedom to do otherwise, but like the Simple Conditional Analysis, critics have argued that the sense of ability it captures is not the sense at the heart of free .
Public Health Policy Analysis - Public Health Policy Analysis Public health is the general health of the population, which is mostly controlled and influenced by .
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However, if you are discussing, for example, the historical context in which the episode originally aired, you should cite the full date. Because you are specifying the date of airing, you would then use WB Television Network (rather than Mutant Enemy), because it was the network (rather than the production company) that aired the episode on the date .
In order to solve the inconsistency between free will’s being the source of evil and its being God’s gift, the interlocutors have to go back to check their original assumptions, namely, whether free will is really God’s gift, indeed, whether there is a God in the first place, to give such a (dubious) gift.
And so after sifting through the post-mortems, we identified the top 20 reasons startups failed. Since many startups offered multiple reasons for their failure, you’ll see the chart highlighting the top 20 reasons doesn’t add up to % (it far exceeds it).