Results for 'divine intimacy theodicy'

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  1. Where Human and Divine Intimacy Meet: an Insight into the Theodicy of Marilyn McCord Adams.Ionut Untea - 2020 - Sophia 59 (3):525-547.
    Marilyn McCord Adams’s perspective on the intimacy with God as a way of defeating horrendous evils in the course of a human being’s existence has been met with a series of objections in contemporary scholarship. This is due to the fact that the critiques formulated have focused more on the debilitating impact of suffering on the sufferer’s body and mind, on intimacy as mere intermittent relationships between God and humans, or on what is lost or gained from the (...)
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  2.  23
    A Christian Theodicy.Laura W. Ekstrom - 2014 - In Justin P. McBrayer & Daniel Howard-Snyder, The Blackwell Companion to The Problem of Evil. Wiley. pp. 266–280.
    This chapter develops a divine intimacy theodicy. The central idea is that, sometimes when persons suffer, they experience closeness to God, either through an awareness of God's presence with them or through identification with a God who suffers. Some instances of human suffering, then, might reasonably be viewed as religious experiences that serve as a means to knowledge of God.
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  3.  96
    On Letting Go of Theodicy: Marilyn McCord Adams on God and Evil.Andrew Gleeson - 2015 - Sophia 54 (1):1-12.
    Marilyn McCord Adams agrees with D. Z. Phillips that instrumental theodicy is a moral failure, and that sceptical theists and others are guilty of ignoring what we know now about the moral reality of horrendous evils to speculate about unknown ways these evils might be made sense of. In place of theodicy, Adams advocates ‘the logic of compensation’ for the victims of evil, a postmortem healing of divine intimacy with God. This goes so deep, she believes, (...)
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  4.  65
    God, Suffering, and the Value of Free Will.Laura Waddell Ekstrom - 2021 - Oxford University Press.
    "This book focuses on arguments from suffering against the existence of God and on a variety of issues concerning agency and value that they bring out. The central aim is to show the extent and power of arguments from evil. The book provides a close investigation of an under-defended claim at the heart of the major free-will-based responses to such arguments, namely that free will is sufficiently valuable to serve as the good, or prominently among the goods, that provides a (...)
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  5. Divine intimacy and the problem of horrendous evil.Dennis Earl - 2011 - International Journal for Philosophy of Religion 69 (1):17-28.
    The problem of horrendous evil is the problem of reconciling the existence of horrendous evils with the existence of a God that is nevertheless good to individuals. A solution to the problem along the lines of that proposed by Morilyn McCord Adams resolves the problem by appeal to various sorts of intimacy with God on the part of the participants in horrendous evils. One half of the problem concerns the victims of horrendous evils. A second half of the problem (...)
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  6.  43
    William James on divine intimacy: psychical research, cosmological realism and a circumscribed re-reading of The Varieties of Religious Experience.Edward J. K. Gitre - 2006 - History of the Human Sciences 19 (2):1-21.
    William James’s interest in psychical phenomena spanned his entire career as a scholar, yet is has been largely neglected. Few if any have adequately incorporated this quirky side of James into their critical studies of his scholarly contributions, not only in religious studies but also in philosophy and psychology. Psychical research was nevertheless very much part of James’s intellectual endeavors and, as this article shall argue, sheds light on an evolving, complex, and contradictory Jamesian cosmological realism. I will contextual James’s (...)
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  7.  66
    Divine Presence and Absence: A Theodicy of Narratice Analytic Theology.A. S. Antombikums - 2024 - Verbum 45 (1):1-7.
    For centuries, philosophers and theologians debated how to reconcile the existence of an all-powerful, all-loving, and ever-present God with the problem of evil. However, the question of why the righteous suffer remains unanswered. Given the omnipresence of God, one wonders why the sufferers experience what seems like God’s absence in their adversity. This study presents a theodicy of narrative analytic theology because the experiences of the saints of old compel us to rethink our approach to the problem of evil (...)
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  8.  45
    Divine Power, Friendship, and Theodicy.Paul K. Moser - 2020 - Process Studies 49 (1):54-72.
    This article examines the kind of power available to a God worthy of worship, in connection with the prospect for a full theodicy for the world's suffering and evil. It portrays how such a God would seek to relate to people with uncoerced reconciliation to God as a gift having definite expectations of them. To that end, God would be elusive and hidden at times, including regarding ultimate purposes, to minimize the alienation of humans from God. We have no (...)
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  9. Divine and human intimacy: a triangle of love for the new civilization of love.Mark Mannion - 2011 - Studia Poliana 13:175-186.
    In this article we study the love in the context of marriage and family. We investigate the distinction between the four greek words which are employed to designate different types of love. The 1st says relation to God; the 2nd, between spouses; the 3rd, from parents to children; the 4rd between the children. We put in relation the Polian treatment of love with the other of Benedict XVI in Deus caritas est.
     
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  10. Theodicy and divine intervention.Robert Merrihew Adams - 1994 - In Thomas F. Tracy, The God Who Acts: Philosophical and Theological Explorations. Pennsylvania State University Press.
     
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  11.  48
    Does “Divine Hiddenness” Neutralize the Problem of Evil? Is Process Theodicy More Adequate?Ruslan Elistratov - 2020 - Process Studies 49 (1):36-53.
    This article critically engages Paul Moser’s “Divine Hiddenness Response” to the problem of evil—an approach to have recently come out of traditional free-will theism. I begin with identifying the initial common ground between Mosers thought and process theology that arguably coincides with what can be called the "Four Noble Truths of Christianity. ” Howevery when confronted with the problem of evil that threatens the credibility of these truths. Moser offers an epistemic strategy to address this threat without modifying the (...)
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  12.  79
    The Triumph of God over Evil. [REVIEW]Bruce R. Reichenbach - 2010 - Faith and Philosophy 27 (2):212-218.
    I review two contrasting books. Whereas Hasker constructs what he takes to be a successful theodicy, invoking an eschatology where there will be a world of fulfilled human lives engulfed in intimacy with God, Keller undertakes a critique not only of the free-will/soul-making theodicy, but of a more broadly conceived problem of evil, including issues of divine hiddenness and miracles.
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  13.  23
    Feeling Labor: Commercial Divination and Commodified Intimacy in Turkey.Zeynep Kurtulus Korkman - 2015 - Gender and Society 29 (2):195-218.
    This article approaches commercial divination as a lens to examine the gendered contents and discontents of labor and intimacy in the neoliberal era. While coffee divinations have long been a feminized medium of socializing and caring in Turkey, they were recently transformed into a commodified service that recruits women, youth, and LGBTQ individuals as workers and consumers. In dialogue with scholarship on emotional and affective labors, I conceptualize divination as “feeling labor” that produces an affective intersubjective space for the (...)
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  14.  6
    Tragic Vision and Divine Compassion: A Contemporary Theodicy by Wendy Farley.Peter C. Phan - 1991 - The Thomist 55 (2):327-329.
    In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 327 Tragic Vision and Divine Compassion: A Contemporary Theodicy. By WENDY FARLEY. Louisville, Kentucky: Westminster/John Knox Press, 1990. 150 pp. Wendy Farley sets herself an ambitious task in her book. She is dissatisfied with past theodicies, which account for evil and suffering as punishment for sin, as counterpoints in a larger aesthetic cosmic harmony, as means of purification and formation of character, or something that (...)
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  15. Of Providence and Puppet Shows: Divine Hiddenness as Kantian Theodicy.Tyler Paytas - 2019 - Faith and Philosophy 36 (1):56-80.
    Although the free-will reply to divine hiddenness is often associated with Kant, the argument typically presented in the literature is not the strongest Kantian response. Kant’s central claim is not that knowledge of God would preclude the possibility of transgression, but rather that it would preclude one’s viewing adherence to the moral law as a genuine sacrifice of self-interest. After explaining why the Kantian reply to hiddenness is superior to standard formulations, I argue that, despite Kant’s general skepticism about (...)
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  16. Beyond Theodicy: the Divine in Heidegger and Tragedy.Robert S. Gall - 1985 - Philosophy Today 29 (2):110-120.
    The paper explores the way in which we can make sense of the seemingly contradictory presentations of God and the gods in tragic literature by looking to the thought of Martin Heidegger. The duplicity of the gods in tragedy is found to be a function of the uncertainty and questionworthiness of being.
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  17. Tragic Vision and Divine Compassion: A Contemporary Theodicy.Wendy Farley - 1990
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  18. Moral evil and divine concurrence in the Theodicy.Tad M. Schmaltz - 2014 - In Larry M. Jorgensen & Samuel Newlands, New Essays on Leibniz’s Theodicy. Oxford: Oxford University Press.
  19. "Atrocious Evil, Divinely Perfected: An Early Modern Feminist's Contribution to Theodicy".Hernandez Jill Graper - 2014 - Journal of Religion 94 (1):26-48.
     
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  20.  91
    Therapeutic Theodicy? Suffering, Struggle, and the Shift from the God’s-Eye View.Amber L. Griffioen - 2018 - Religions 9:99ff..
    From a theoretical standpoint, the problem of human suffering can be understood as one formulation of the classical problem of evil, which calls into question the compatibility of the existence of a perfect God with the extent to which human beings suffer. Philosophical responses to this problem have traditionally been posed in the form of theodicies, or justifications of the divine. In this article, I argue that the theodical approach in analytic philosophy of religion exhibits both morally and epistemically (...)
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  21.  26
    Theodicy in a Vale of Tears.Evan Fales - 2014 - In Justin P. McBrayer & Daniel Howard-Snyder, The Blackwell Companion to The Problem of Evil. Wiley. pp. 349–362.
    Theodicies can be distinguished as “hard-nosed” or “good-hearted.” Typical features of each are given. I reject the former; they set the bar too low for God. Considerable discussion is devoted to Eleonore Stump's recent Wandering in Darkness, which sets the standard for good-hearted theodicies. I then develop the notion of a “perfect creature”, a possible being indistinguishable from God except lacking aseity, and argue that God should have created only perfect creatures. Since He did not, He is not. Theodicies, therefore, (...)
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  22.  1
    Twofold Theodicy.Roberto Di Ceglie - 2024 - Heythrop Journal 65 (6):695-710.
    Theodicy is often rejected because a suffering person is hardly interested in abstract arguments—even if these arguments were convincing, they might not change the suffering she is experiencing. I propose a twofold theodicy. First, Christians are invited to promote positive apologetics—they should show the internal consistency of divine revelation, which recommends that they should alleviate suffering and promote flourishing. Second, Christians should develop negative apologetics and show the untenability of objections to the Christian view of evil and (...)
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  23. SERBATI, A. R. -Theodicy: Essays on Divine Providence. [REVIEW]James Lindsay - 1912 - Mind 21:583.
     
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  24.  9
    Twofold Theodicy.Roberto Di Ceglie - 2024 - Heythrop Journal (6):1-16.
    Theodicy is often rejected because a suffering person is hardly interested in abstract argu ments—even if these arguments were convincing, they might not change the suffering she is experienc ing. I propose a twofold theodicy. First, Christians are invited to promote positive apologetics—they should show the internal consistency of divine revelation, which recommends that they should alleviate suffering and promote flourishing. Second, Christians should develop negative apologetics and show the untenability of objections to the Christian view of (...)
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  25. Non-Identity Theodicy.Vincent Raphael Vitale - 2017 - Philosophia Christi 19 (2):269-90.
    I develop a theodicy (Non-Identity Theodicy) that begins with the recognition that we owe our existence to great and varied evils. I develop two versions of this theodicy, with the result that some version is available to the theist regardless of her assumptions about the existence and nature of free will. My defense of Non-Identity Theodicy is aided by an analogy between divine creation and human procreation. I argue that if one af rms the morality (...)
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  26. Against Theodicy.Howard Wettstein - 1999 - The Proceedings of the Twentieth World Congress of Philosophy 4 (1-4):115-125.
    The problem of theodicy is a philosophical classic. I argue that not only are the classical answers suspect, but that the question itself is problematic. In its classical form, the problem presupposes a conception of divinity—call it “perfect-being theology”—that does not go without saying. Even so, there is a significant gap between what the Western religions tell us about the reign of justice and what we seem to find in the world. I argue that approaches to evil need to (...)
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  27.  7
    Theodicy and Spirituality in the Fourth Gospel: A Girardian Perspective.Daniel DeForest London - 2020 - Fortress Academic.
    This book argues that the Fourth Gospel offers a potentially transformative response to the question of suffering and the human compulsion to blame. By engaging with the symbols of light, vision, and the Good Shepherd, readers can experience a theodical spirituality that transforms resentment and rage through divine forgiveness.
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  28. Theodicy and approximation: Avicenna: Marwan Rashed.Marwan Rashed - 2000 - Arabic Sciences and Philosophy 10 (2):223-257.
    Our aim here is to show that an enigmatic text of Avicenna's Glosses, devoted to the problem of evil, takes on its full meaning in the light of the last chapter of the Šifā ' on De generatione et corruptione. We will see how Avicenna, deepening and developing a cosmological argument already present in the commentary of Alexander of Aphrodisias on the De generatione, ends up building most of his theodicy on the relative incommensurability of the different celestial periods. (...)
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  29.  24
    Theodicy and Dialectics: Hegel on God's Goodness and Justice.Roberta Picardi - 2012 - Rivista di Filosofia 103 (2):227-256.
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  30.  50
    Misunderstanding the Talk(s) of the Divine: Theodicy in the Wittgensteinian Tradition.Ondřej Beran - 2017 - Sophia 56 (2):183-205.
    The paper discusses the unique approach to the problem of evil employed by the Wittgensteinian philosophy of religion and ethics that is primarily represented by D. Z. Phillips. Unlike traditional solutions to the problem, Phillips’ solution consists in questioning its meaningfulness—he attacks the very ideas of God’s omnipotence, of His perfect goodness and of the need to ‘calculate’ God’s goodness against the evil within the world. A possible weakness of Phillips’ approach is his unreflected use of what he calls ‘our (...)
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  31.  10
    Evil Thought and its Approaches with an Emphasis on Swinburne`s Theodicy of Divine Justice.Abdullah Hosseini Eskandian - Masoumeh Rajab Nezhadian - 2020 - Metafizika:107-123.
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  32.  39
    Authority and theodicy in Hobbes's leviathan.George Wright - 2004 - Rivista di Storia Della Filosofia 1.
    Authority and Theodicy in Hobbes's Leviathan - ABSTRACT: George Wright traces a conceptual link between Hobbes’s teaching on authority, both human and divine, and on theodicy, the justification of the wayes of God to men, as Milton had it. The key distinction between human and divine authority is captured in the differing positions of the slave and the hired man, as these were known in antiquity. The author then links authority to theodicy by way of (...)
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  33. Cartesian Theodicy: Descartes Quest for Certitude.Z. Janowski - 2000 - Revue de Métaphysique et de Morale 3:127-128.
    This study is the first work ever to interpret the Meditations as theodicy. I show that Descartes' attempt to define the role of God for man's cognitive fallibility in so far as God is the creator of man's nature, is a reiteration of an old Epicurean argument pointing out the incongruity between the existence of God and evil. The question of the nature and origin of error which Descartes addresses in the First Meditation is reformulated in the Fourth Meditation (...)
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  34.  31
    Reconfiguring the Theodicy–Antitheodicy Boundary between Responses to the Holocaust.David Tollerton - 2018 - Journal of Jewish Thought and Philosophy 26 (2):278-292.
    _ Source: _Volume 26, Issue 2, pp 278 - 292 Responding to Zachary Braiterman’s and Daniel Garner’s ideas on post-Holocaust religious thought, the author proposes a new model of relationships between theodicy and antitheodicy in which divine perfection is no longer privileged as the single key factor. Building on Peter Berger’s and Clifford Geertz’s treatments of the problem of evil, it is suggested that focusing on meaning-making and tradition can result in a stratified view of theodicy–antitheodicy more (...)
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  35. (1 other version)Prefacing the Theodicy.Christia Mercer - 2014 - In Larry M. Jorgensen & Samuel Newlands, New Essays on Leibniz’s Theodicy. Oxford: Oxford University Press. pp. 13-42.
    The Preface to Leibniz's famous Theodicy offers a perspective on the work that has been insufficiently studied. In this paper, I ask that we step back from the main text of the Theodicy and attend to its Preface. I show that the latter performs two crucial preparatory tasks that have not been properly appreciated. The first is to offer a public declaration of what I call Leibniz’s radical rationalism. The Preface assumes that any attentive rational being is capable (...)
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  36.  9
    Providence and Theodicy.Thomas P. Flint - 2014 - In Justin P. McBrayer & Daniel Howard-Snyder, The Blackwell Companion to The Problem of Evil. Wiley. pp. 251–265.
    This chapter describes the three main theories of divine providence (what the author calls the Molinist, the Thomist, and the Open Theist views) and considers the implications that endorsing one or another theory might have for what kind of theodicy (and what kind of defense) one can offer in response to arguments from evil. The chapter also briefly considers the author's reasons for thinking that the Molinist position leaves one the best equipped to deal with such arguments.
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  37.  18
    Ibn Taymiyya's Theodicy of Perpetual Optimism.Jon Hoover - 2007 - Brill.
    This comprehensive study of Muslim jurist Ibn Taymiyya’s theodicy of perpetual optimism exposits and analyses his writings on God’s justice and wise purpose, divine determination and human agency, the problem of evil, and juristic method in theological doctrine.
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  38.  47
    (1 other version)The Multiverse Theodicy Meets Population Ethics.Han Li & Bradford Saad - 2023 - Ergo: An Open Access Journal of Philosophy 10.
    The multiverse theodicy proposes to reconcile the existence of God and evil by supposing that God created all and only the creation-worthy universes and that some universes like ours are, despite their evils, creation-worthy. Drawing on work in population ethics, this paper develops a novel challenge to the multiverse theodicy. Roughly, the challenge contends that the axiological underpinnings of the multiverse theodicy harbor a ‘mere addition paradox’: the assumption that creating creation-worthy universes would always make the world (...)
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  39.  50
    The Will to Reason: Theodicy and Freedom in Descartes.C. P. Ragland - 2016 - New York, New York: Oxford University Press USA.
    Offering an original perspective on the central project of Descartes' Meditations, this book argues that Descartes' free will theodicy is crucial to his refutation of skepticism. A common thread runs through Descartes' radical First Meditation doubts, his Fourth Meditation discussion of error, and his pious reconciliation of providence and freedom: each involves a clash of perspectives-thinking of God seems to force conclusions diametrically opposed to those we reach when thinking only of ourselves. Descartes fears that a skeptic could exploit (...)
  40.  34
    Divine Power and the Spiritual Life in Aquinas.Heather M. Erb - 2017 - Studia Gilsoniana 6 (4):527–547.
    The role of divine power in Aquinas’s spiritual doctrine has often been neglected in favor of a focus on the primacy of charity, the controlling virtue of spiritual progress. The tendency among some thinkers (e.g. Polkinghorne) to juxtapose divine love and power stems from the stress on divine immanence at the cost of divine transcendence, and from an evolutionary (vs. classical) view of God with its ‘kenotic’ theodicy. A study of the ways in which (...) power grounds and directs the spiritual life highlights the robust role that metaphysics plays in spiritual ascent for Aquinas, and offers a philosophical entry point to his doctrine. Themes in his doctrine of the spiritual life incorporate Platonic transcendent causal plenitude and Aristotelian causal axioms and motifs of growth and unity. From the side of theology, divine power is analyzed through several lenses, including power through weakness in Christ, the sin of Lucifer against the gift of being in contrast to the counsel of obedience, and the role of Christ’s human nature in the Church. Taken together, these themes combine to characterize divine power as redemptive medicine, as opposed to a distant, arbitrary force, and to reveal the ways in which Aquinas applies metaphysical insights to the supernatural order. (shrink)
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  41. “Lyric Theodicy: Gerard Manley Hopkins and the Problem of Hiddenness”.Ian Deweese-Boyd - 2015 - In Adam Green & Eleonore Stump, Hidden Divinity and Religious Belief: New Perspectives. Cambridge: Cambridge University Press. pp. 260-277.
    The nineteenth century English Jesuit poet, Gerard Manley Hopkins struggled throughout his life with desolation over what he saw as a spiritually, intellectually and artistically unproductive life. During these periods, he experienced God’s absence in a particularly intense way. As he wrote in one sonnet, “my lament / Is cries countless, cries like dead letters sent / To dearest him that lives alas! away.” What Hopkins faced was the existential problem of suffering and hiddenness, a problem widely recognized by analytic (...)
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  42.  80
    The implied theodicy of Kant’s Religion within the Boundaries of Mere Reason : love as a response to radical evil.Matthew Rukgaber - 2019 - International Journal for Philosophy of Religion 85 (2):213-233.
    This article begins with a brief survey of Kant’s pre-Critical and Critical approaches to theodicy. I maintain that his theodical response of moral faith during the Critical period appears to be a dispassionate version of what Leibniz called Fatum Christianum. Moral rationality establishes the existence and goodness of God and translates into an endless and unwavering commitment to following the moral law. I then argue that Religion within the Boundaries of Mere Reason offers a revision of Kant’s 1791 conception (...)
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  43.  47
    Cartesian Theodicy: Descartes's Quest for Certitude (review).Richard A. Watson - 2003 - Journal of the History of Philosophy 41 (2):275-276.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.2 (2003) 275-276 [Access article in PDF] Zbigniew Janowski. Cartesian Theodicy: Descartes' Quest for Certitude. Dordrecht: Kluwer, 2002. Pp. 181. Cloth, $30.00. Janowski begins this original and erudite work by saying that although "the Meditations have never [before] been interpreted as a theodicy... insofar as theodicy is concerned with examining the relationship between the existence of evil on the one (...)
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  44.  1
    From the Euthyphro to Theodicy: The Problem of Language and God.Ori Z. Soltes - 2025 - Athens Journal of Philosophy 4 (1):9-20.
    Beginning with the Euthyphro and continuing with reference to the Cratylus, Plato’s Socrates introduces and repeatedly confronts the problem of defining terms that humans—specifically, his fellow Athenians—use every day, without considering what the terms really mean. The aporetic outcome of the Cratylus underscores the abiding problematic of language as an instrument for the dialogue necessary to philosophy. The particular focus of the Euthyphro, on piety/ holiness (hosiotes) and its definitionally desperate connection to divinity, offers a turn from philosophy to theology (...)
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  45. Descartes's theodicy.C. P. Ragland - 2007 - Religious Studies 43 (2):125-144.
    In the Fourth Meditation, Descartes asks: 'If God is no deceiver, why do we sometimes err?' Descartes's answer (despite initial appearances) is both systematic and necessary for his epistemological project. Two atheistic arguments from error purport to show that reason both proves and disproves God's existence. Descartes must block them to escape scepticism. He offers a mixed theodicy: the value of free will justifies God in allowing our actual errors, and the perfection of the universe may justify God in (...)
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  46. Leibniz’s Early Theodicy and its Unwelcome Implications.Thomas Feeney - 2020 - The Leibniz Review 30:1-28.
    To explain why God is not the author of sin, despite grounding all features of the world, the early Leibniz marginalized the divine will and defined existence as harmony. These moves support each other. It is easier to nearly eliminate the divine will from creation if existence itself is something wholly intelligible, and easier to identify existence with an internal feature of the possibles if the divine will is not responsible for creation. Both moves, however, commit Leibniz (...)
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  47. The reception of the Theodicy in England.Lloyd Strickland - 2016 - In Wenchao Li, Leibniz, Caroline und die Folgen der englischen Sukzession. Franz Steiner Verlag. pp. 69-91.
    Leibniz wished that his Theodicy (1710) would have as great and as wide an impact as possible, and to further this end we find him in his correspondence with Caroline often expressing his desire that the book be translated into English. Despite his wishes, and Caroline’s efforts, this was not to happen in his lifetime (indeed, it did not happen until 1951, almost 250 years after Leibniz’s death). But even though the Theodicy did not make quite the impact (...)
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  48. Divine hiddenness and creaturely resentment.Travis Dumsday - 2012 - International Journal for Philosophy of Religion 72 (1):41-51.
    Abstract On Schellenberg’s formulation of the problem of divine hiddenness, a loving God would ensure that anyone capable of having a relationship with Him, and not resisting it, would be granted sufficient evidence to make belief in God rationally indubitable. And He would do this by granting a powerful religious experience to every person at the moment he or she reaches the age of reason. Here I lay out a new reason why God might delay revelation of himself, justifiably (...)
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  49.  75
    Malebranche's Theodicy.Andrew G. Black - 1997 - Journal of the History of Philosophy 35 (1):27-44.
    Malebranche's Theodicy ANDREW G. BLACK LEIBNIZ'S SOLUTION tO the problem of evil, his theodicy, might be regarded as a paradigm of philosophical theology. Its pattern, as with so much of Leibniz's philosophy, is reconciliation of deep metaphysical truth with recalcitrant ap- pearance. Thus, a theodicy is not just any solution to the problem; strictly speaking it is a vindication of divine providence in the face of the challenge posed by apparent imperfections of all kinds in creation.' (...)
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  50. Non-Identity Theodicy.Vince Vitale - 2017 - Philosophia Christi 19 (2):269-290.
    I develop a theodicy that begins with the recognition that we owe our existence to great and varied evils. I develop two versions of this theodicy, with the result that some version is available to the theist regardless of her assumptions about the existence and nature of free will. My defense of Non-Identity Theodicy is aided by an analogy between divine creation and human procreation. I argue that if one affirms the morality of voluntary human procreation, (...)
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