Philosophy 64 (247):79 - 92 (1989)

The existence of evil is compatible with the existence of God, most theists would claim, because evil either results from the activities of free agents, or it contributes in some way toward their moral development. According to the ‘free-will defence’, evil and suffering are necessary consequences of free-will. Proponents of the ‘soul-making argument’—a theodicy with a different emphasis—argue that a universe which is imperfect will nurture a whole range of virtues in a way impossible either in a perfect world, or in a totally evil one. The pain of animals is widely thought to constitute a major difficulty for both of these accounts, for if we ask whether the only evils present in the world result directly from the free actions of created agents, or contribute in some way to ‘soul-making’ of such agents, we are bound to admit that, on the face of it, much animal pain does not
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DOI 10.1017/s0031819100044053
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References found in this work BETA

The Concept of Mind.Gilbert Ryle - 1949 - Revue Philosophique de la France Et de l'Etranger 141:125-126.
Zettel.J. E. Llewelyn - 1968 - Philosophical Quarterly 18 (71):176-177.
Evil and the God of Love.John Hick - 1966 - Philosophy 42 (160):165-167.
Evil and the God of Love.William L. Rowe - 1969 - Journal of Philosophy 66 (9):271-276.

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Defining Speciesism.Oscar Horta & Frauke Albersmeier - 2020 - Philosophy Compass 15 (11):1-9.
What is Speciesism?Oscar Horta - 2010 - Journal of Agricultural and Environmental Ethics 23 (3):243-266.
The Significance of Animal Suffering.Peter Singer - 1990 - Behavioral and Brain Sciences 13 (1):9-12.
The Epistemology of Meat Eating.C. E. Abbate - 2021 - Social Epistemology 35 (1):67-84.

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