چکیده:
The main approach of this writing is to examine and analyze the response that Richard Swain Burn, a contemporary philosopher of religion, offers to the problem of evil. He believes that in the face of the problem of evil, one should turn to the theory of divine justice. His considered theory of divine justice is based on higher goods, according to which evils must exist in order to achieve higher goods. He emphasizes that the condition for the effectiveness of a theory of divine justice is that "defense based on free will" be at its core. In this writing, we have investigated the theory of divine justice of this philosopher and his views on moral and natural evils, as well as the suffering that reaches animals, and also the objections raised to this view and his responses to them. Finally, we find that Swain Burn's answers are similar to those of Muslim philosophers.
خلاصه ماشینی:
In this article, we examine the theory of divine justice considered by this philosopher and his views on moral and natural evils, as well as the suffering inflicted on animals, and also consider the objections raised to this view and his responses.
Keywords Theory of Divine Justice Based on Higher Goods, Defense Based on Free Will, Problem of Evil, Swinburne, William Rowe ـــــــــــــــــــــــــــــــ *Corresponding Author Tel: 09127401880 Email: d_gharejulo@yahoo.
God has the right to allow evil to occur for a certain period and to a specific extent for humans and animals in order to achieve a higher good (Swinburne, 1996, p.
Swinburne's critique of Wykstra and Alston's response He says it is true that humans are not in a position to see and think like God, but relying on the words of people like Wykstra causes both sides of the dispute to abandon their claim, which leads to adopting an agnostic position2, in which case neither of them will have anything to adhere to and become a believer, but in the easy-believing view, if there is no positive evidence to guide him to one side, the individual follows his strongest desire to follow the feeling that comes to him, and the individual will be committed to a belief.
A particular evil may be a logically necessary condition for obtaining certain moral actions; for example, in order for goods such as empathy, compassion, and courage to exist, there must also be pain and suffering, and those people who are afflicted with these calamities cause those feelings to be aroused in others (36-35 p, 1998, Swinburne).
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