Richard Swinburnes the Problem Of Evil: Gods Exi Essay

This essay has a total of 1991 words and 8 pages.

Richard Swinburnes "the Problem Of Evil": Gods Existence

Richard Swinburne's "The Problem of Evil": God's Existence


Philosophers have looked for ways to explain God's existence for centuries.
One such argment that the believer must justify in order to maintain the
possibility of God's existence is the problem of evil. In his essay, "The
Problem of Evil," by Richard Swinburne, the author attempts to explain how evil
can exist in a world created by an omniscient, omnipotent, omnibenevolent Being,
namely God. Swinburne uses to free-will defense and says that God gave us a
choice between doing good and doing evil. If someone chooses to do good over
evil, then that Good is greater than if one had no choice at all but to do good.
This is a weak argument and in order to clarify those weaknesses one can look
at Steven M. Cahn's essay entitled "Cacodaemony." This essay parallels
Swineburne's, but states that an omniscient, omnipotent, omnimalevolent Demon
created the world. By looking at how weak the argument for cacodaemony is, one
can see how unlikely it is that the Demon exists and then can see that the
existence of God is just as unlikely.
In "The Problem of Evil", Swinburne says that an omniscient, omnipotent,
omnibenevolent Being created the world. If this were true, how can evil exist
in this world? If God consciously knew He was creating a world in which there
is evil, then He would not be omnibenevolent. If God did not know He was
creating a world in which evil exists, then He would not be omniscient. If God
is omnipotent then He would be able to stop any evil from occurring. Either way,
God would not be what Christianity makes him out to be. Swinburne argues that
the theodicist, one who believes that it is not wrong for God to create a world
in which there is evil, can logically explain the existence of evil in the world.

The main argument that the theodicist uses is the free-will defense, which
claims that God gave humans the freedom to choose between doing acts of good and
acts of evil. The theodicist argues that the good person could do is greater if
it is chosen instead of doing evil. It is better to choose to walk an elderly
person across the road instead of deciding to push the elderly person in front
of an oncoming car. The theodicist believes that it is better for a person to
have that choice, though nearly everyone would naturally choose to help the
person across the street, than to have no choice at all and be forced to help
that person. Swinburne writes that giving people a moral responsibility to do
the right thing is good. "But if He did so by imposing a full character on a
humanly free creature, this would be giving him a character which he had not in
any way chosen or adopted for himself" (9). Swinburne believes that the freedom
to choose and develop ones own character is a very important thing and each
person deserves to have the ability to choose between Good and evil.
This, however, does not justify the amount of pain and suffering in the
world. If someone were to consciously choose to do an evil act over a good one,
the suffering caused to the innocent people involved would not be right. There
are some people with mental disorders or those born with retardation that do not
have the ability to distinguish between right and wrong, or who sometimes suffer
from lack of proper judgement. These people cannot make a choice between good
and evil, so sometimes they do evil acts, and sometimes they do good ones.
Would it not be better for these people not to have the choice, a choice that
they may not be fit to make? For example, a man who is schizophrenic may hear
voices that tell him to do something that he knows is morally wrong, such as
kill somebody. Would it not be better for God to intervene and make this
person's judgement better? It most certainly would be better for God to
intervene and give this person a proper sense of right and wrong and the ability
to do the right thing. It would have been a better world if God had created
Hitler so that he would not feel the need to order the massacre of millions of
Jews. Swinburne, however, thinks that it is better for these people to have a
choice to do wrong or to do right.
Swinburne argues that, although evils are bad, their existence is necessary
for the existence of some types of goods. Certain evils that occur, such as the
suffering of others, cause us to be compassionate, courageous, self-sacrificing,
etc. Swinburne says that these are goods that exist because of the existence
of evil. "Evils give men an opportunity to perform the acts which show men at
their best" (10). Someone who sees a woman getting raped may show courage and
compassion by trying to stop the rapist. It is illogical, however, to say, that
it is a good thing that woman was getting raped so that the kindhearted citizen
could intervene. This woman, would still suffer from the mentl tortures of
being violated. Even though it was a courageous thing that the person stopped
the rape, the woman would be better off if the rape had not even happened at all.
Women as a whole would feel a lot safer if rape did not exist. Yet it is an
evil, and it does exist, and the compassion ane may feel towards a victim of
this evil does not make the victim better off than if there never existed such
a thing as rape.
If no one were in pain, then it is true that goods such as compassion would
not exist. How can it be justified, however, that it is good that some suffer
so that others can exhibit good traits? Those people can try and bring others
who are in pain happiness and relief, but many others will still experience pain
both physical and mental. The woman who is getting raped will still feel mental
pain after the good person stopped the rapist. It is illogical to say that it
is good for evil to exist so that others will exhibit good traits. It is good
that people come together and try to improve and perfect this world, but it is
not good that people have to suffer in order for others to try and improve the
world.
Swinburne also mentions the other types of evils that are not caused by
humans, such as natural disasters. The theodicist argues that "God ties the
goodness of man to the well-being of the world and that afailure of one leads
to a failure of the other" (12). Earthquakes and volcanoes are a way to punish
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