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Added by: Emily Paul
Abstract: 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 harmful tendencies and that philosophers would do better to shift their perspective from the hypothetical 'God's-eye view' to the standpoint of those who actually suffer. By focusing less on defending the epistemic rationality of religious belief and more on the therapeutic effectiveness of particular imaginings of God with respect to suffering, we can recover, (re)construct, and/or (re)appropriate more virtuous approaches to the individual and collective struggle with the life of faith in the face of suffering.Ali Mobini, Mohammed. Earth’s Epistemic Fruits for Harmony with God: An Islamic Theodicy2013, in The Blackwell companion to the problem of evil (eds J. P. McBrayer and D. Howard-Snyder), John Wiley & Sons, Ltd, Oxford. Chapter 20.-
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Added by: Emily Paul
Publisher's Note: The best life is realized when all existents are in such harmony with one another that all can play their assigned roles. Suffering always comes from disharmony. The vital harmony of life is harmony between creatures and Creator; and the way in which a creature fits with the existence of the Creator is a necessary condition for the creature's survival. Among all creatures, human beings are able to have comprehensive knowledge of God and achieve an active harmony with God in all aspects. The earth is a testing ground in which humans can prepare themselves epistemically and then practically to contribute actively to harmony with God. Since a laboratory has its own rules, we should not expect an ideal life in the earthly laboratory. After the laboratorial role that one plays in the present world, one still is on the watch and can share in the experiences of living people and develop epistemically so that one receives an epistemic safe point that is necessary for harmony with God.Comment: A great chapter to use when teaching about theodicies, especially because it can be hard to find non-Christian theodicies in mainstream Philosophy of Religion literature. The laboratory analogy is particularly interesting, and it could be good to have a couple of seminar questions relating specifically to the strength of this analogy.
Clack, Beverley. Feminism and the Problem of Evil2014, in Justin P. McBrayer & Daniel Howard Snyder (eds.) The Blackwell Companion to the Problem of Evil (Wiley & Sons): 326-339.-
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Added by: Emily Paul
Abstract: Feminists have challenged the claim that gender is irrelevant to the discussion of evil and suffering in the world. This chapter considers a range of approaches offered by feminists to the problem of evil, suggesting something of the innovation that considering gender issues bring to the discussion of evil. In describing a variety of feminist perspectives, I intend to highlight the way in which feminist theories invariably turn to the practical solutions that might be made to evil and suffering in our world.Comment: Useful for an introduction to philosophy of religion course – especially after looking at traditional theodicies to get students re-thinking the whole framing of the problem of evil.
Stump, Eleonore. Wandering in Darkness: Narrative And The Problem Of Suffering2010, Oxford: Oxford University Press-
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Added by: Jamie Collin
Publisher's Note: Only the most naive or tendentious among us would deny the extent and intensity of suffering in the world. Can one hold, consistently with the common view of suffering in the world, that there is an omniscient, omnipotent, perfectly good God? This book argues that one can. Wandering in Darkness first presents the moral psychology and value theory within which one typical traditional theodicy, namely, that of Thomas Aquinas, is embedded. It explicates Aquinas's account of the good for human beings, including the nature of love and union among persons. Eleonore Stump also makes use of developments in neurobiology and developmental psychology to illuminate the nature of such union. Stump then turns to an examination of narratives. In a methodological section focused on epistemological issues, the book uses recent research involving autism spectrum disorder to argue that some philosophical problems are best considered in the context of narratives. Using the methodology argued for, the book gives detailed, innovative exegeses of the stories of Job, Samson, Abraham and Isaac, and Mary of Bethany. In the context of these stories and against the backdrop of Aquinas's other views, Stump presents Aquinas's own theodicy, and shows that Aquinas's theodicy gives a powerful explanation for God's allowing suffering. She concludes by arguing that this explanation constitutes a consistent and cogent defense for the problem of suffering.Comment: The book, or extracts from the book, could be used in postgraduate teaching on philosophy of religion. Though the book functions as a whole, individual chapters could be used in teaching to address specific subtopics of the book. Part 1 of the book is useful as an account of the use of narrative in philosophy, and an illustration of the broader range of methods now deployed in analytic philosophy. Part 2 gives a detailed overview of accounts of the nature of love. Part 4 could be profitably used on its own in a course dealing with the problem of evil, though it does contain back-reference to earlier parts of the book.
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Griffioen, Amber. Theraputic Theodicy? Suffering, Struggle, and the Shift from the Gods-Eye View
2018, Religions 9(4).
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Comment: Useful for an introductory or intermediate Philosophy of Religion course - probably following or preceding the study of a 'classical' theodicy. It would be interesting to then have seminar questions in which students are invited to compare the two approaches to theodicy.