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PhD Edit
William Ferraiolo (2005) notes many anti-theists deduce that the all-powerful God would not allow his children[1] to suffer, and therefore the God of theism is an irrational concept.[2] Philosopher Theodore P. Rebard (1996) states that the logical problem of evil exists since God is omnibenevolent[3] and omnipotent,[4] and writes critics can view the logical problem as meaning that if God cannot end evil, he is not omnipotent, and if he can prevent evil and does not, he is not omnibenevolent or all loving.[5] Rebard concludes that God either does not exist or is misunderstood.[6] Greek philosopher Epicurus was known to have made a similar statement. Epicurus (341-270 B.C.)(1949: 80).
July 15, 2013
In my MPhil and PhD theses work
continually I would see in written form the logical problem of evil within
philosophy of religion/philosophy traced back to
Epicurus.
Blackburn explains Epicurus was born
on the island of Samos but moved to Athens 307-306 BC where he established a secluded
community known as the ‘Garden’ Blackburn (1996: 122). His work was written up in ‘Diogenes Laertius’ and via Lucretius' poem ‘De Rerun Natura' his view was shown, 'atomistic metaphysics' which
allowed for empty space and an infinite number of atoms and infinite number of
worlds. Blackburn (1996: 122).
The Blackburn account was vague on the authorship, thank you to Looney for clarification as I checked this and I see now in context that Blackburn did not mean Epicurus was the author. Not clear from my initial reading.
Blackburn reasons that Epicurus had a doctrine of the survival of the fittest in order to account for the evolution of species with an appeal to the causes of Aristotle. Blackburn (1996: 122).
The Blackburn account was vague on the authorship, thank you to Looney for clarification as I checked this and I see now in context that Blackburn did not mean Epicurus was the author. Not clear from my initial reading.
Blackburn reasons that Epicurus had a doctrine of the survival of the fittest in order to account for the evolution of species with an appeal to the causes of Aristotle. Blackburn (1996: 122).
Gods were philosophically allowed but played no part
in the cosmos or in first causes or maintaining existence. Blackburn (1996:
122). He allows for free will as atoms can swerve in their course. Blackburn
(1996: 122).
David N. Sedley states that the
Epicurean atomistic system was developed from a fifth century BC
system of Democritus where space includes absolute void without which motion
would be impossible and with which body is constituted out of indivisible particles
known as atoms. Sedley (1996: 230).
The gods are not the divine minds behind the evolution of life and society, but rather are viewed as ideal beings and models of an ideal life and detached from humanity. Sedley (1996: 230).
The gods are not the divine minds behind the evolution of life and society, but rather are viewed as ideal beings and models of an ideal life and detached from humanity. Sedley (1996: 230).
The aim of this philosophy would be
to practically live well, with cultivated friendships, and the ending of unneeded
negative desires and wishes. Blackburn (1996: 122). Epicurean philosophy is hedonistic seeking
pleasure and pain is viewed as an evil, pleasure is even valued over virtue.
Sedley (1996: 231).
Sedley lists Epicurus' years as (341-271 B.C.). Sedley (1996: 230).
Sedley lists Epicurus' years as (341-271 B.C.). Sedley (1996: 230).
In my mind Epicurus is obviously a
key historical philosopher. In a sense because of his impact he is a great
philosopher. However, although I am not a scientist and I can reason that he
made some reasonable deductions to even arrive with the term ‘atoms’, obviously
his science would now largely be outdated by twenty-first century standards.
Philosophically, Biblical
Christianity is not in agreement with a life of hedonism at the expense of
virtue, certainly.
As far as the logical problem of evil
statement attributed to him, I of course dealt with that and the gratuitous
problem of evil with a Reformed based Sovereignty defence/theodicy.
It could be seen philosophically how one that holds to Epicureanism would not accept a God, or God that willingly had a problem of evil in existence.
I therefore am not in agreement.
It could be seen philosophically how one that holds to Epicureanism would not accept a God, or God that willingly had a problem of evil in existence.
I therefore am not in agreement.
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
CAUTHEN,
KENNETH (1997) ‘Theodicy’, in Frontier.net,
Rochester, New York, Kenneth Cauthen,
Professor of Theology, Emeritus, Colgate Rochester Crozer Divinity School.
EPICURUS (341-270 B.C.)(1949) in Overcoming
Evil from the German translation, Von der
Ueberwindung der Furcht, Zurich, Von der Ueberwindung der Furcht.
FERRAIOLO,
WILLIAM (2005) ‘Eternal Selves and The Problem of Evil’, in Quodlibet Journal, Volume 7, Number 2, April-June, Evanston, Illinois,
Quodlibet Journal.
SEDLEY DAVID
N. (1996) ‘Epicureanism’, in Robert Audi (ed.), The Cambridge Dictionary of
Philosophy, Cambridge, Cambridge University Press.
REBARD,
THEODORE P. (1996) ‘The Problem of Evil Revisited’, in Catholic.net, North
Haven, Connecticut, Christian Philosophy,
Catholic. net.
THIESSEN,
HENRY C. (1956) Introductory
Lectures in Systematic Theology,
Grand Rapids, Wm. B. Eerdmans Publishing Company.
[1] In
context Farraiolo is describing human beings.
[2]
Ferraiolo (2005: 1).
[3]
Cauthen describes this as perfect goodness and love. Cauthen (1997: 1). Henry Thiessen in Introductory Lectures in
Systematic Theology states that the goodness of God includes his
benevolence and love. Thiessen (1956:
130).
[4]
Rebard (1996: 1).
[5]
Rebard (1996: 1). Greek philosopher
Epicurus was known to have made a similar statement. Epicurus (341-270 B.C.)(1949: 80).
[6]
Rebard (1996: 1).
