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How, according to the best Biblical theodicy, does God justify God's allowing extreme suffering and evil? According to this article, the Biblical God is Lord of the future as well as the present and uses the future to fulfill divine promises to humans. The future fulfillment, coupled with present divine proximity to humans, includes restoring and saving them in full righteousness, given their losses from suffering and evil. This lesson is part of a widely neglected Biblical theodicy of restoration for humans in divine righteousness at God's appointed time. Such righteousness aims to renew people for their lasting moral good in relationship with God and others. Benefiting from some Old Testament writers, the apostle Paul, and Jesus, the proposed theodicy illuminates God's intention in bringing about a world that undergoes severe suffering and evil. It fits with humans' 'knowing in part' and thus their being unable to justify God, but it leaves room for God justifying God in righteousness to be fulfilled, coupled with present divine proximity to humans in need. [ABSTRACT FROM AUTHOR]

One of the most debated problems in the history of philosophy is the problem of evil. Since classical times, philosophers have started to think about evil, a phenomenon that exists in the world and that almost everyone encounters. With questions such as why there is evil in the world we live in or how we can deal with evil, the problem of evil began to be examined philosophically. However, this is not only unique to the history of philosophy, it is also a topic of discussion that religions with a tradition of revelation have dealt with. Religions such as Judaism, especially Christianity and Islām have to some extent dealt with this problem. The means by which these religions respond to this problem is different from that of philosophical explanation, in which the process of reasoning and each philosopher's own logical process is heavily involved. Philosophers have tried to explain evil within the framework of neo-platonism and argued that it is actually the absence of goodness. While matter takes its most concrete form at the lowest levels, it moves far away from the good. Therefore, distancing from the perfect brings evil. Scholastics and Islāmic theologians, on the other hand, have tried to show that the evil in the world is not incompatible and contradictory with the existence of God by providing explanations that are partially in line with the doctrine of their religion. These theologians sometimes went beyond the framework of the doctrine and carried their reasoning tools quite far. Philosophers and theologians have tried to act according to the religious tradition to which they belonged in offering some solutions to this problem. Nevertheless, they did not always take the religious tradition into consideration when providing these answers and often tried to produce philosophical answers. In the modern period, the problem of evil has been seen as the soft belly of the Abrahamic religions. Since the seventeenth century, it has become one of the strongest atheistic arguments and has been used intensively today. Academically, this issue has generally been dealt with within the framework of philosophy of religion. It seems possible to say that a Qur'an-oriented study is relatively rare compared to the philosophical one. Therefore, in this study, the researcher has tried to focus on some Qur'anic verses that can be associated with the problem of evil and to show the relationship between the concepts used in the Qur'an in this context. He then discusses whether some of the Qur'anic parables can be evaluated within the framework of theodicy. In addition, the researcher has tried to reveal the differences between the arguments and style in the Qur'an and philosophical theodicy, also called systematic theodicy, throughout this study.

The aim of the article is to reconstruct, analyze and compare two of Lem’s visions which concern the application of the future development of science and technology in order to construct an enhanced society. In other words, two literary concretizations of his idea concerning the technology of ethics. These are betrization — presented in the novel Return from the Stars and the ethicsphere — presented in the novel Observation on the Spot. In the “Introduction,” I discuss the specifics of Lem’s philosophizing, both in terms of its form and content, and I identify its main subject as concerning the problem of the influence of technological development on man, society and sphere of values. Then in the section “Life in an unfriendly world” I discuss the context which provides the background for the presentation of two Lem’s visions of technology of ethics, namely, the Doctrine of the Three Worlds, an integral part of the novel Observation on the Spot, but its meaning also explains Lem’s motivation to take up the idea of betrization. In the section “Life in a society devoid of aggression and risk,” I discuss a hypothetical society subjected to betrization — a procedure that eliminates aggressive tendencies. In the section “Living in a completely safe environment,” I discuss a hypothetical society living in an ethicsphere, that is, an “intelligent” environment programmed to care for the safety of its members; I also present a brief comparison of betrization and the ethicsphere. I conclude the paper by indicating where Lem’s considerations figure within the typology of utopia proposed by Bernard Suits.

In the Romanian fantastic fairy tales volumes “Fata răpită de Soare” (The Girl Kidnapped by the Sun), “Frumoasa Lumii” (The Beauty of the World) and “Inimă Putredă” (Rotten Heart), belonging to the I. Oprișan collection, several imaginary creatures from the earth, the air and the water can be identified. These creatures’ shapes and characteristics acquire fantastic dimensions and features, and their presence in the structure of the fairy tale marks a symbolic threshold. The human character in a crisis meets a numen being who mediates the passing from here to there, to the other realm. Thus, one passes from a familiar space to a contrasting, timeless one, representing a way towards self-knowledge. There will be confrontations in a fictional world with evil presences or benefic entities. Both in the ascendant and descendant spatial structures, the characteristics of the imaginary creatures usually get hyperbolic dimensions, thus increasing the suspence and emphasizing the dominant features.

Education reveals itself as an area of priority use of the basic vocabulary of society, and at the same time that is why in the education it is best field to start correcting and refining this vocabulary. The war aims to radically reconsider social values, to abandon unjustified compromises, and the proper way to do this is to correct the names. At one time, with the help of naming, people recorded important characteristics of the world, categorized and classified them, set appropriate markers for vital phenomena and processes. This is reflected, in particular, in the biblical myth of Adam, who gave names to living beings. The Chinese philosopher Confucius had explained and conceptualized the situation of name rectification as a necessary procedure to which society should periodically turn. However, one should not wait until a war or other deep social crisis necessitates the rectification of names – the correction of names should be carried out constantly, as a routine procedure, as an element of the application of critical thinking. However, in contrast to the traditional view of critical thinking, the correction of names also requires faith – to establish those values that are not subject to critical review. In times of war, it is faith in Victory. Correction of names has its bearer – a new generation, whose values were formed by participation in the war. Russia’s current war against Ukraine largely reproduces the value disposition of the Southern Confederate war against the North in the United States in 1861-1865 – important lessons from the war can be learned from this. One of the most important tasks is to properly name evil as evil, to oppose the unanimous public outrage at the desire of the strong to establish themselves at the expense of the weak. The naming of evil as evil opens up the possibility of establishing good as a force, of discovering the economic, political, and military advantages of moral right.

In this paper, I argue that within Kantianism, widespread indifference of the global rich to the suffering of the global poor should be understood as resulting at least partly from vice. Kant had much more to say about vice than is often recognized, and it forms a crucial part of his moral anthropology. Kantians should thus attend to the ways in which vice functions as a practical obstacle to fulfilling duties of beneficence. In vice-fueled indifference, inclinations associated with self-love and self-conceit work their way into our wills, interfering with our moral commitments by impeding our ability to recognize moral requirements and our motivation to act on them. Vice distorts our reasoning in ways that promote self-deception and rationalization about the extent to which we are fulfilling moral demands. Kantian vice also has social dimensions. I argue that widespread indifference exacerbates our individual vices through social norms and practices that legitimize ignoring the needs of others. I conclude by offering some potential remedies to indifference within the Kantian framework. [ABSTRACT FROM AUTHOR]

The purpose of the creation of man, who was created as the vicegerent of the earth and at the service of whom all beings were put, is "to serve Allah". Allah Almighty guided man, whom He created with a sense of religion, to fulfill his duty of servitude by giving him reason, sending him prophets and giving books to prophets. As part of their mission, the prophets delivered the religion to the people, com-manded them to serve and obey Allah alone, enjoined what is good and forbade what is evil, and re-minded them that those who believed and obeyed would be rewarded and those who disbelieved and rebelled would face divine punishment. It is also the duty of the believers who are obliged to obey the Prophet and follow his example. It is understood from verse 104 of Surah Al-Imran that this duty is to be fulfilled both by a group of Muslims and by each individual Muslim. Interpretations explain this verse as meaning that the duty of inviting to good, enjoining what is good and forbidding what is wrong should be performed by a group of Muslims. This article discusses the duty of enjoining what is good and forbidding what is wrong in the context of this verse. [ABSTRACT FROM AUTHOR]

This article turns to Hannah Arendt's Eichmann in Jerusalem in order to illustrate the difficulties involved in approaching the (formerly) metaphysical concept of evil as a secular phenomenon. It asks how the advocate of plurality, natality and forgiveness could also vouch for the death sentence of Eichmann based on a rhetoric of retribution and revenge. It then shows that Arendt's surprisingly consistent view of evil is based on a quasi-ontological understanding of the human condition that allowed her to negate Eichmann's humanity. Rather than simply unmasking a metaphysical account in disguise, however, the article develops an alternative perspective that emerges from the conversation between Arendt and Jaspers. It argues that Jaspers's interpretation of Kant offers a way to defend the idea of secular evil and judge Eichmann on the basis of his thoughtlessness. [ABSTRACT FROM AUTHOR]

The presented article outlines vectors of transformation of basic values of Good-Truth-Beauty in the network. The epistemological, moral-ethical, and aesthetic aspects are offered, which allows revealing the forms of representation of initial values in the Internet culture. In particular, the planes of the intersection of the axes "good/evil", "truth/lie", and "beautiful/ugly" in social media are presented. The authors are concerned about the assertion of equivalence and blurring of the boundaries between good and evil, which can lead to permissiveness that is covered by anonymity, symbolism, and nominalisation provided by social networks. The article explores the articulation of the problem of evil in the Internet through the use of the heuristic potential of aesthetic experience. An analysis of modern aesthetic forms of the representation of evil in network culture through the prism of such basic values as Goodness-Truth-Beauty is carried out. It is shown how these values are deformed and sometimes turn into their opposite with the help of aesthetic means. It is shown that modern propaganda, which is carried out in social networks, actively uses existential features of perception and experience of truth. In the course of the study, the opinion is substantiated that reflexive judgment allows to attract aesthetic means to the moral understanding of manifestations of evil in the absence of stable standards and moral guidelines in social networks. [ABSTRACT FROM AUTHOR]

The magical idiom of evil occupies an important position in numerous Christian societies. Cosmological capture refers to a historicized process through which Christian narratives and institutions attempt to integrate evil into dualist and oppositional cosmological schemas. This article begins by addressing the way that biblical stories of defeated magicians contribute to modern dynamics of cosmological capture. It then proceeds to address the role of evil in Cypriot society through narratives and descriptions of everyday rituals and events. As these narratives and rituals show, capture remains incomplete, and as evil extends beyond the limits of dualist categorization, the result is a situation of 'magical disorder': a cosmological arrangement in which evil manifests as an indifferent and inhuman force, which nevertheless conditions everyday experience and social relations. [ABSTRACT FROM AUTHOR]

Pain is a ubiquitous phenomenon. Since the beginnings of philosophical thought, the question of the nature and origin of pain has developed. However, it also raises the question of how an omnipotent and morally perfect God can allow so much pain and suffering in the world. In this paper, we analyze the findings of biology and evolutionary medicine to better understand the phenomenon of pain. Based on these insights, we then seek to enrich theological and theodicean reflections on the relationship between pain, humans, and God. [ABSTRACT FROM AUTHOR]

James Sterba's new treatise advancing a logical argument from evil against the existence of God fails in one respect and succeeds in another. As with all claimants to having found such a thing before him, Sterba fails in properly achieving a logical argument from evil. But he succeeds in producing one of the most undefeatable evidential arguments from evil yet published. Elegantly dispatching all the common defenses, Sterba shows that there is no way to avoid the force of his argument against the existence of God without adopting extraordinarily improbable hypotheses that theists can't even intelligibly articulate. [ABSTRACT FROM AUTHOR]

In the scene of staged photography, in which ambitioned amateurs stage topics that are of relevance to them, spiritual topics are chosen again and again. This research was designed in accordance with the case study method, which is one of the qualitative research types. With the help of artistic embodiment, it is aimed to describe this subject in depth through the observations and interviews made by the researcher about the approach to spirituality in art. Interviews with members of the scene have shown that certain familiar motifs or motifs anchored in the collective unconscious are particularly popular, including the good, the evil, the ambivalent, and the foreign. For the photo team, these motifs imply work on personal identity, as well as the reassurance of their cultural identity. Furthermore, the photographs often deal with the conditio humana - what makes us human and what values we want to live by. Thus, these images often provide a creative setting for discussions, for the negotiation of values, both in the photo team, as well as among and with the recipients. [ABSTRACT FROM AUTHOR]

Evil is the mystery within Christian apologetics and systematic theology which just will not go away. A failure to truly understand its nature can act as an obstacle to most other areas of theological enquiry and can distort our notions of the character of God. This article explains and evaluates St Thomas Aquinas's view that the existence of evil implies the basic goodness of the world and therefore indirectly assumes God's existence too. It analyses Aquinas's privation theory of evil and refusal to see this as the best possible material world. It concludes that, while his counterargument to evil is a powerful, thought-provoking one, it could be strengthened if he acknowledged this as the best possible material world. [ABSTRACT FROM AUTHOR]

The history of life on Earth is a story with a great deal of pain, death and extinction of species. Australian theologian Denis Edwards thought about how Theology can approach the problem of evil, specifically in evolution. Edwards reflected on the role of the Holy Spirit in the world's creation and evolution, proposing that the Holy Spirit is present in love to each creature. Edwards explores how creatures can be redeemed in Christ and how non-human creatures can be redeemed. [ABSTRACT FROM AUTHOR]

This paper attempts to explore the stranglehold on the life of a patient who is be‐devilled by his inner world. It suggests that the opposite of Evil is the word itself backwards, that is, 'Live'. In other words, reverse Evil and we have Live. Living is about loving (whole object relating) and working (being creative). Freud said that a normal person should be able to love and to work—'Lieben und Arbeiten' (Erikson, Childhood and Society, 1965, p. 256), which meant that the individual would not be so preoccupied with work productiveness 'to the extent that he loses his right or capacity to be a genital and loving being' (Erikson, p. 256). In this paper, the author considers the word 'Live'—living in its fullest form of loving and working to be the counterpart to a non‐life dominated by the grip of destructiveness and evil thoughts. This theme is fleshed out through the clinical material on Mr A. [ABSTRACT FROM AUTHOR]

James Sterba has presented a powerful and existentially sincere form of the problem of evil, arguing that it is logically impossible for God to exist, given that there are powerful moral requirements to prevent evil, where one can, and that these requirements would bind an all-powerful and good God, who would indeed be able to prevent such evil. The 'Kantian' argument that I set out, if accepted, would undermine the following stage of Sterba's argument: Significant and especially horrendous evil consequences of immoral actions do obtain all around us, which, if God exists, would have to be through his permission. The Kantian argument will hold that we are able to believe that, in some sense, such horrendous evil consequences do not really obtain, although they appear to. The claim is not that the Kantian argument is 'persuasive', but that if some Kantian assumptions are granted, we do have a response to Sterba, which throws open a different way of looking at things. I conclude with some more informal reflections on what we might take away from the Kantian argument, even if we do not accept the deep assumptions, or the progression of the argument. I will not worry too much about demonstrating that this is a 'correct reading' of Kant, although I think it is. [ABSTRACT FROM AUTHOR]

Logical and evidential arguments from evil are generally thought to have been rebutted by various refutations, defenses, and theodicies. While disparate, these responses employ similar strategies to show that God has morally sufficient reasons to permit evil and suffering in the world, either to preserve human freedom, for the sake of the moral growth of human souls, or to train humans to be able to act freely without sinning once in heaven. In this paper, I defend the heaven ab initio argument from evil (HAIAFE), which demonstrates that God could have accomplished all these goals, without the need for evil and suffering, by creating human beings directly as spiritual beings in a non-physical state of eternal bliss. Moreover, I will argue that the HAIAFE is both a logical argument from evil and a "deodicy", i.e., a vindication of a deistic god. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of ARTS: Artuklu Journal of Art & Humanities is the property of Mardin Artuklu University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the last two requests in His model prayer in Matthew 6: 9-13, Jesus alluded to leading into "temptation" and delivering from "evil." The two requests form a composite by the use of the conjunction alla. The construction of the expression ?po tou ponērou in Koine Greek poses some translation and theological dilemmas. Does the statement tou ponērou refer to "evil" as a substantive phenomenon or as a personality? Is Jesus requesting deliverance from "temptations," "tests," and "trials," or from the one who originates these conditions? The idiom, tou ponērou, may be interpreted and understood as the sinister conditions in the world. Suggestively, the idiom may also be understood as "the evil one," or "the devil" due to the use of the preposition ?po "away from", instead of ek "out of" both of which take the genitive case. This article demonstrates, by the use of interpretive methods, that the two requests form one appeal by the employment of the conjunction alla and that the literal translation of the expression alla hrusai hmas apo tou ponērou should be "but deliver us away from the evil one/devil" the theologically alleged source of all "evil." This petition, which is missing in the Lukan account, hinges on the request before it; hence Luke finds it redundant and omits it. [ABSTRACT FROM AUTHOR]

This article seeks to answer the question what ideas formed in the field of history theory can help develop a new interpretation of 20th century history, people facing difficult situations, the decisions they made, and, finally, traumatic individual and collective memory. The turbulent 20th century history and the memories about it is controversial; therefore, when contemporary Lithuanian society endeavors to discuss certain events, phenomena, and personalities and tries to come to a consensus on their immortalization – disagreements inevitably arise. In the process of research, it transpired that in contemporary historiography concerning the purpose and meaning of a historian’s work, as well as the responsibility to society of researchers of the past, several points are emphasized: (1) in the 21st century, historians have to find a new way of dealing with the complex issues of history; (2) scholars must recognize a responsibility for people who lived in the past and live the present, as well as to strive to show in the present perspective the fates of those who lived in the past; (3) the study of the past should contribute to the development of “intercultural competencies” which contemporary man lacks and which help him to understand The Other (past and present man); (4) to achieve these goals, historians need to transform their discipline into a “profession of understanding” that promotes inquisitiveness and openness to the world; (5) researchers of the past, when confronted with attempts to turn them into politicians or judges, have to leave the past open to new questions and interpretations; (6) those who study the past must engage in theoretical (self-)reflection that is necessary to perform the function of a critic that is so vital to society; and (7) historians need to think about the importance of the present dimension confronting complex historical issues. Historians work with collective memory to address the issues of self-awareness in time which face society. Researchers into the past also seek to initiate a dialogue between the people of the past and present. The conduct of the dialogue and its quality depend to a large extent on the level of the empathy that has been developed. Introducing empathy as a method for exploring knowledge about history and the present, this article draws on the ideas of George R. Collingwood, a British historian, archaeologist, and philosopher.

No abstract available.

This paper revisits one of the most difficult theological issues, namely God’s infinite goodness and the presence of pain and suffering in the natural world. We deepen the understanding of this problem by referring to the philosophical notion of the intelligibility of the world. We argue that pain and suffering are present in biological evolution as a “structural necessity” for the development of more complex structures from simpler ones. The struggle for existence works as a necessary condition for the development of a sophisticated order of nature at the expense of an increase in pain and suffering. If this is so, arguments justifying the ways of a good, omniscient, and omnipotent God in a world where evil and suffering are widespread seem to be undercut. Therefore, we argue that the astonishing intelligibility of nature may help to open our understanding of whatever nature may reveal of itself. This notion—analyzed from ontic and epistemic perspectives—seems to be crucial in reflecting the evolving world, not only from the scientific point of view but also from the theological one.

The aim of this article is to situate the problem of the conflict of interpretations in Paul Ricœur by placing it in the context of Ricœur’s anthropological reflections on the questions of fallibility and evil. The article invokes the distinction between fallibility and evil and analyses the symbolic language of evil as a reason for the hermeneutic turn of Ricœur’s thought. The implications of this topic for the philosophical analyses of language and consciousness are then put in relief. The article explains the inner workings of the logic of the conflict of interpretations, showing its perspectival trait, and claims that this notion remains pertinent given that its method can today be applied to conflicts of interpretations other than those Ricœur dealt with.

Extended AbstractThe divine religions believe that the cosmos of the ‘Malakut’ is the truth and the interior of the cosmos of the ‘Molk’, and the evil in the ‘Molk’ cosmos is not unrelated to the ‘Malakut’ cosmos. Hence, there are challenges about the cause of the presence of evil in the ‘Malakut cosmos’ and its quality. The first challenge is the contradiction of evil with the Lordship of God in the ‘Malakut cosmos’ and with the position of knowledge and science of God. The second challenge is Angels as a group of heavenly creatures who are involved in guiding man. What do they have about the evil and what effects do they have on human salvation and perfection? This research intends to study the origin of evil in the ‘Malakut cosmos’ and its consequences based on the sources of the Qur'an, authentic interpretations and narrations, and the sources of the Old and New Testaments and their interpretations, and to examine the commonalities and differences in the origin of evil.The results of this research showed that evil in the Qur'an has no way to the region of the Throne and the position of divine knowledge and angels; rather, it is only in the lower stage of the ‘Malakut cosmos’ along with the presence of jinns. Their chief; the devil, has only the power to tempt man; but in the Old and New Testaments, wickedness occurs at the level of angels because of deliberate rebellion against the Lord. So, the part of the Malakut where the angels are present is mixed with evil, which is not fit with the divine Lordship and the position of the knowledge of God. However, numerous studies have been written about the Throne and Evil so far. Among them, we can mention the article ‘a comparison of Adam's generation to Noah and the evil of man in the journey of Genesis’ (Homaei, 2005) and ‘a comparative study of the Throne in Jewish and Islamic mysticism’ (Miralaei et al., 2013). However, in none of these works has the ‘Malakut cosmos’ been considered educationally and they have not studied evil in the ‘Malakut cosmos’ and its effects on the ‘Molk’.According to the Qur'an, evil cannot reach the highest level of the ‘Malakut’ and the level of angels; because the Divine Throne is the place of absolute Lordship and the place of knowledge of God. Divine saints and angels are the executors of God's plans in the universe. Prophets and Imams, as a group of bearers of the Divine Throne, are aware of all events with their dominion over the ‘Malakut’, and with the knowledge of the presence of science (Hozuri) (A'raf: 54) and the guardianship that they have in the population of divine servants, they are in charge of guiding the people. They take evolutionary possession of the universe. And with the guardianship of the divine servants in the population, they are in charge of guiding the people and intervening in the evolution of the universe. They also have the characteristic of infallibility due to the mission of guiding creatures. Hence, the nature of divine knowledge and infallibility are not commensurate with evil. It is worth mentioning that another group of unseen beings, who intend to obtain unseen news from the Throne ‘Malakut’, are jinns. According to narrative sources, Satan was expelled from the ‘Malakut’ after the birth of the Prophet (PBUH). Therefore, he will never be able to enter the kingdom. According to his promise, “I swear by your honor that I will deceive them all” (Al-Hijr: 39) with the temptation of human beings and through his demonic powers, he commits evil in the universe.Therefore, the field of evil is the material world (the lower realm) and the creation of evil by the infidel jinns is done under the rule of Satan, and the divine world as the throne (Molk) of God is free from evil. In fact, the Qur'an attributes evil to demons from the jinn, who are not among the agents of existence and are mere beings who intend to enter the ‘ Malakut’ and access the unseen news. But God by the heavenly guards (al-Safat: 10) prevents them from penetrating the Malakut of heaven and the world of the Throne.Considering that in the Old Testament, the Throne ('Arsh) means government and kingdom, domination, and authority, and in the Old and New Testaments, the ‘Malakut’ is used in the sense of government; hence, the throne ('Arsh) and the ‘Malakut’ can be placed next to each other.The terms ‘Malakut’ of God and ‘Malakut’ of heaven are widely used in the New Testament (14 times in the Gospel of Mark, 39 times in the Gospel of Luke, and 32 times in the Gospel of Matthew). One of the concepts that is closely related to the Malakut is the Throne (A'rsh), which from the perspective of the Old and New Testaments is the center of the issuance of divine commands (1 King, 8:30; Daniel, 2:28; Matthew, 5:45). The New Testament speaks on the one hand of the Throne of God, the Throne of the Lamb and the Throne of God's Companions, and on the other hand, refers to the Throne of God's enemies and opponents, that is, the devil and the beast. In fact, from the point of view of the Old and New Testaments, the Divine Throne is the place where the affairs of the universe rule there, and the lamb, the conquerors, the 24 spiritual leaders and the judges are the executors of the Lord's plans. On the other hand, Satan, among the divine opponents, with his subordinates, in opposition to the divine throne, makes the universe the center of his evil deeds and claims kingship and sovereignty. Eventually, at the end of history, his wicked rule will be broken by Christ.The Old and New Testaments believe that due to the presence of evil angels led by Satan in the Malakut and deliberate rebellion against God, with the motive of seeking supremacy over him and taking the place of God, there is also evil in the supreme Malakut. In fact, in the Divine Throne where the Lamb and 24 spiritual leaders and judges are present, because of their infallibility, no evil will occur on their part in the Malakut (throne). Rather, due to the presence of evil angels in the Malakut, evil has occurred in the supreme Malakut by this group of angels because of their deliberate rebellion against God, and from there, it has spread to the realm of the kingdom. In other words, the Old and New Testaments believe that the origin of the evils in the world is the Throne (Malakut). Due to the presence of evil angels in the Malakut and as a result of their sin and fall, evil has found its way to it.

Given panentheism, when trying to offer a plausible solution to the problem of evil, what is the most promising way forward? In this article, I argue that a panentheist who wants to answer the problem of evil by using the “only way” argument should embrace the metaphysics of process theism. In other words, she ought to be a process-panentheist. Process theism is a version of panentheism, while panentheism generally need not to imply process theism. I shall use the terms “process-panentheist” and “non-process-panentheist” to differentiate adherents of these two forms of panentheism. I examine the “only way” argument as a possible theodicy for panentheists and conclude that it is only a convincing theodicy for the panentheist if (i) she is a process-panentheist, or (ii) she thinks this is the best possible world. If she is a non-process-panentheist or does not think this is the best possible world, the “only way” approach fails to be a coherent theodicy.

Heidegger approaches the problem of evil in an unusual way. He disregards its moral connotations, intending to analyze it as a purely ontological problem intertwined with the concept of nothingness and the forgetfulness of being. A problem with this approach that is frequently commented upon is that it omits the aspect of human responsibility, as it portrays humans merely as passive recipients of fate. The aim of this study is to show that in his 1936 Schelling-Lecture Heidegger approaches the problem of evil in a more complex manner: on the one hand, he portrays evil as a necessary part of being; on the other hand, he leaves a certain space for decision making. This dimension, mostly overlooked in the literature, is highlighted in the study by means of three main steps: 1) analyzing the relevant paragraphs of Heidegger’s Schelling-Lecture; 2) identifying the inconsistencies that emerge in these paragraphs; and 3) offering a coherent interpretation of evil as a real possibility of human freedom.

Представленная статья посвящена рассмотрению того, как корейский философ династии Чосон (1392-1910 гг.) толковал моральную природу разума и его эмоций. Йи Хванг (Тоегё, 1501-1570) был выдающимся корейским мыслителем, оказавшим большое влияние на неоконфуцианскую этику и духовность. В данной статье представлен тематический охват и научное значение его основных трудов, акцентируя внимание на том, как он объяснял моральную доброту разума и мира. А именно, глубокие и сложные вопросы моральной метафизики и моральной психологии: Как мир и разум взаимодействуют и следуют единым принципам неоконфуцианской вселенной? Как объясняется добрая и злая природа разума и его эмоций? Как объясняется неоконфуцианская добродетель и ее основа в природных способностях ума? За время правления династии Чосон корейские неоконфуцианцы тщательно совершенствовали свои ответы на эти вопросы с помощью тщательных объяснений и скрупулезного анализа. Понятие зла является ключевым в лингвистике, философии и мировых религиях. Следовательно, проблема зла является центральной в контексте нашего межрелигиозного обсуждения человеческой природы и мира. Тем не менее в западной науке конфуцианский моральный идеализм иногда критикуют за излишний идеализм или неспособность сформулировать природу зла; с философской или теологической точки зрения он слаб, в том числе из-за отсутствия всемогущего, всеведущего Бога (божественного законодателя). Если исходить из конфуцианской доктрины о врожденной доброте человека, то как объяснить активное присутствие зла в человеческом мире?

"Nobody knows how many millennia morality has existed. It is known that it appeared long before the appearance of law, philosophy, sciences, aesthetics and other values of public life, that could somehow regulate life".[1.1] Against the background of contemporary historical events, we realize, that we live in an age where morality has less importance. Nuclear catastrophes have caused concern for humanity. Confused by " lack of existence", a human being is focused on material well-being. According to Oswald Spengler, morality is "a searchable one" in such conditions. Even today, in the infinite space of morality, we try to find out what is the ultimate purpose of our existence. Accordingly, we meet "the existing icebergs" and at the same time, in order to explain human moral behavior, we try to understand the "essence of evil and good". It is known, that we evaluate our own actions either positively or negatively. From the point of view of morality, these actions have their own logical scheme and the mentioned scheme carries its mental content. The question is as follows: To what extent it is possible to determine the complex layers of personal morality by using the logic scheme of morality, which is based on the data that an individual "possesses" (consciously or unconsciously) about himself. In the process of discussing this wide-ranging issue, we will have to "overcome some obstacles". Nikolai Berdyaev makes the following remark about the main dilemma: "The secret of an individual, his individuality can not be fully understood by anyone. The human personality is more mysterious than the world." Human being is the whole world, individ is a microcosm, which combines everything in itself. However, everything is distinctly actualized and shaped in his personality, which is individually special." [1. 90] The approximate model of the algorithm of morality is focused on the proper recognition and understanding of what is "individually special" in an individual, that is, what is "distinctly actualized and shaped". (at least to some extent!). We try to establish the structure of the above mentioned model and we believe, that it is quite possible to implement it in both organizational and judicial practices. In our opinion, the probable model of the algorithm of morality, its form and content will help us to open and present the "inner currents" of the world of personal morality; In any case, both the judicious management and use of its mechanism will help us to identify the reasons and the primary sources determining "the individ's good and evil behaviors", which crack "innocent" morals of human being and drive them to commit crimes. In other words, the purpose of using the moral algorithm is to study both the contradictions and hidden reasons in a human being, which provoke the legal consciousness to commit a crime in order to restore justice. We look for existential manifestations of both morality and immorality exactly within these boundaries. [ABSTRACT FROM AUTHOR]

Through analyzing the limitations and problems of Leibniz's classical philosophizing of Theodicy, this article attempts to use contemporary thoughts to present its possible prospects. [ABSTRACT FROM AUTHOR]

This text addresses the artistic theme of women as the embodiment of death through the motif of the female corpse in the film The Autopsy of Jane Doe (André Øvredal, 2016). The construction of the character of the dead woman is based on the stereotype of the fatal woman, connecting with misogynistic iconographies that demonize female sexuality through the link between evil and carnality. In the iconographic analysis, cultural products are critically analyzed from a feminist approach that find their reason for being in a gendered condition of evil, becoming aware of the ideology that permeates them. Beauty is conceived as a trap or artifice, relating the female body with temptation, danger, death and corruption. Under the cover of a fantastic narrative, old moralistic clichés are updated that rest on aesthetic definitions of beauty/ugliness loaded with patriarchal implications. [ABSTRACT FROM AUTHOR]

J. R. R. Tolkien, like many people, is a figure that is difficult to explain in terms of the mono-disciplinary attitude of modern academia. The significance of this article lies in the attempt to understand Tolkien's work by taking it beyond the boundaries of traditional literary scholarship. Through an interdisciplinary reading method, it is argued that there is a depth in Tolkien's works, lost between the praise of his supporters and the criticism of his opponents, which exceeds what either group claims to have found. Tolkien's attitude to Evil consists of two parts, in terms of the Ring. The first is the traditional Augustinian, later Boethian view. According to this view, evil is itself nothing. It is an absence of good. So, it is internal. The sin and weakness of men are the major cause of evil. In terms of the Ring, the desire of Men for Power leads to evil. The important things are these lust and ambition. The second ambiguous and even contradictory vision of evil is the Manichean. From this perspective, evil is the equal of good. It is an external force that is equally powerful to that of good. Evil also has its own will. [ABSTRACT FROM AUTHOR]

How does God ordain creaturely evil while preserving their freedom? In this article, I compare Calvin's views on God's relationship to evil with those of the English Reformed. I survey Calvin's views from his commentaries and the Institutes, arguing that they share several salient features with the views of the English Reformed. However, I also note that the English Reformed more readily use the language of "contingency" and "divine permission" with respect to creaturely evil; this difference is reflected in the language of Westminster, which more closely reflects the language of the English Reformed instead of Calvin. [ABSTRACT FROM AUTHOR]

The contribution of this article aims to offer a synthetic overview of Paul Ricoeur’s thought in the ethical-political field, in particular on the theme of «good». In this sense, starting from the distinction made by the french philosopher between the concepts of “morality” and “ethics” and even more so from his subordination of morality to ethics, we want to try to highlight the relationship that is being established between ethics and morality and between laws and ethical-moral values, therefore how the good should be understood. Therefore, retracing some central paragraphs of the essays if like another and Ethics and morality, we will try to highlight the Ricoeurian perspective on the question of the good and also to offer possible paths of interpretation to understand the process and value of the good. [ABSTRACT FROM AUTHOR]

Predestination, good and evil, human responsibility, and mission. The background of this article is the challenge that Paul deals with in Romans, namely predestination and the reference to good and evil in theology. It seems as if God ordained good and evil. God is, however, holy and totally good. Sources by Augustine, Calvin, Weaver, Van de Beek and others highlight the questions in this regard. The central implications of the cross of Jesus, as well as the issue of human responsibility are extremely relevant in this regard. The objectives are to give a sound theological evaluation of the question of good and evil from the perspective of reformed theology in interaction with Scripture. Interaction with Scripture and theologians leads to a literature study and thereafter exegetical, hermeneutical and systematic theology issues are addressed. The results established that different positions are taken, but God is just and not the author of sin. This implicates a clear view on mission: reject sin and turn to God. The conclusions are: God is holy, but all mankind should reject evil and accept that God is the fountian of good. Mission is the act of the Triune God (missio Dei) in Jesus Christ, through the Holy Spirit, to lead sinners from darkness to God. The good in Jesus Christ, by his death on the cross and in his resurrection, overcame evil. Contribution: The article illuminates the issue of good and evil in a new way and offers insight into its significance for the mission. This has significance for the current missiological engagement. [ABSTRACT FROM AUTHOR]