By Bruce Reichenbach
". . . a entire evaluate and feedback of the main deductive and inductive arguments opposed to theism [and] a morally adequate reason behind the presence of evil."-Religious reports evaluation
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Extra resources for Evil and a Good God
78, 73. 3. Antony Flew, God and Philosophy (London: Hutchinson, 1966), p. 48. 4. J. L. Mackie, "Evil and Omnipotence," Mind 64, No. : Prentice-Hall, 1964), p. 46. 5. H. J. McCloskey, God and Evil (The Hague: Nijhoff, 1974), pp. 58. Mackie, p. 47. 7. McCloskey, p. 6. 8. We will say more about this in Chapter 8, where we will take up a detailed study of omnipotence. 9. Alvin Plantinga, God, Freedom, and Evil (New York: Harper & Row, 1974), p. 18. 10. Plantinga, p. 22; McCloskey, pp. 7077. 11. Plantinga, p.
Yields a value of less than 1/2God's existence. (2) A second, weaker approach would be to suggest that the value of P(G/N) is not important in the argument so long as it is neither 0 nor 1. What the atheologian wants to know is what the role of the natural evil occurring in our world is with respect to disconfirming God's existence. , make it less probablethat God exists? In order to focus specifically upon the role of evil, we want in effect to abstract from any other confirmatory or disconfirmatory evidence for God's existence.
Thus, the unreasonableness of (T), if it were so, would warrant only an agnostic response to whether God eliminates all the evil he can without losing a greater good or bringing about an equal or greater evil. As such the mere unreasonableness of belief in (T) fails to provide the atheologian with (V). What he must show is that it is reasonable to believe that (T) is false, and to do so he must show that it is reasonable to believe (X) There are instances of evil which, if God did exist, he could have eliminated without losing a greater good or producing an equal or greater evil is true.