Results for ' Theodicy, Radical evil, Teleology, Optimism'

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  1.  19
    La Théodicée réhabilitée ou Kant versus Elihu.Tal Steinbrecher - 2007 - Archives de Philosophie 2 (2):201-226.
    Le texte publié par Kant en 1791, ayant comme thème l’insuccès de toutes les tentatives en matière de théodicée, suscite en général peu d’intérêt. Cet article cherche à montrer que ce texte en particulier et le problème de la théodicée en général, gardent tout leur intérêt au sein de la philosophie kantienne, malgré la révolution copernicienne et peut-être en raison d’elle. Nous voudrions montrer que ce texte permet de lier la philosophie théorique — le criticisme — et la philosophie pratique, (...)
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  2.  73
    God and Evolutionary Evil: Theodicy in the Light of Darwinism.Southgate Christopher - 2002 - Zygon 37 (4):803-824.
    Pain, suffering, death, and extinction have been intrinsic to the process of evolution by natural selection. This leads to a real problem of evolutionary theodicy, little addressed up to now in Christian theologies of creation. The problem has ontological, teleological, and soteriological aspects. The recent literature contains efforts to dismiss, disregard, or reframe the problem. The radical proposal that God has no long–term goals for creation, but merely keeps company with its unfolding, is one way forward. An alternative strategy (...)
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  3.  68
    The implied theodicy of Kant’s Religion within the Boundaries of Mere Reason : love as a response to radical evil.Matthew Rukgaber - 2019 - International Journal for Philosophy of Religion 85 (2):213-233.
    This article begins with a brief survey of Kant’s pre-Critical and Critical approaches to theodicy. I maintain that his theodical response of moral faith during the Critical period appears to be a dispassionate version of what Leibniz called Fatum Christianum. Moral rationality establishes the existence and goodness of God and translates into an endless and unwavering commitment to following the moral law. I then argue that Religion within the Boundaries of Mere Reason offers a revision of Kant’s 1791 conception of (...)
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  4.  43
    Kant’s Theodicy and its Role in the Development of Radical Evil.Robert Gressis - 2018 - Archiv für Geschichte der Philosophie 100 (1):46-75.
    In the Groundwork of the Metaphysics of Morals and the Critique of Practical Reason, Kant claims that rational beings should want to have no inclinations. But in Religion within the Bounds of Bare Reason, he asserts that the inclinations are good in themselves. While many commentators hold that Kant simply wrote hyperbolically in the Groundwork and the second Critique, I argue Kant was sincere, and changed his mind about the worth of the inclinations between the second Critique and the Religion. (...)
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  5. Adorno and Arendt: Evil, Modernity and the Underside of Theodicy.Terence Holden - 2019 - Sophia 58 (2):197-224.
    The point of departure for this article is a comparative study of Adorno and Arendt on the question of evil and modernity. To be precise, I observe how Adorno and Arendt present us with very different ways of understanding radical evil as an expression of the modern project of acceleration. This divergence presents us with a problematic which does not fit easily into the framework of the contemporary post-metaphysical engagement with evil. The latter projects a relational, non-substantive concept of (...)
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  6.  13
    Ibn Taymiyya's Theodicy of Perpetual Optimism.Jon Hoover - 2007 - Brill.
    This comprehensive study of Muslim jurist Ibn Taymiyya’s theodicy of perpetual optimism exposits and analyses his writings on God’s justice and wise purpose, divine determination and human agency, the problem of evil, and juristic method in theological doctrine.
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  7. Kant on Evil.Melissa McBay Merritt - forthcoming - In Andrew Stephenson & Anil Gomes (eds.), Oxford Handbook of Kant. Oxford, UK: Oxford University Press.
    The chapter examines Kant’s thesis about the ‘radical evil in human nature’ developed in his Religion within the Boundaries of Mere Reason. According to this thesis, the human moral condition is corrupt by default and yet by own deed; and this corruption is the origin (root, radix) of human badness in all its variety, banality, and ubiquity. While Kant clearly takes radical evil to be endemic in human nature, controversy reigns about how to understand this. Some assume this (...)
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  8. A Kantian Theodicy.Steven M. Duncan - manuscript
    In this paper, I present a Kantian theodicy, i.e. one based on some of the leading ideas in Kant's ethics, to the classical problem of evil and recommend it as an adequate solution to the problem of evil so understood.
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  9.  13
    Teodicea y destinación humana en el joven Kant.Pablo Genazzano - 2019 - Con-Textos Kantianos 1 (10):102-120.
    The present article aims to inquire the negativity implied in the relation between man and nature in Kant’s early philosophy. This negativity will be treated from the realm of the theodicy as the dimension from where human fate can be posed. The characterization of this fate will be possible via ethical and aesthetic dimensions set out by Kant in his works dedicated to the subject of theodicy and philosophy of nature; i.e. Über Optimismus, which dates back to the 1750´s. Followingly, (...)
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  10.  3
    Kant and the Possibility of Progress: From Modern Hopes to Postmodern Anxieties ed. by Paul T. Wilford and Samuel A. Stoner (review). [REVIEW]Benedikt Brunner - 2024 - Journal of the History of Philosophy 62 (1):159-160.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Kant and the Possibility of Progress: From Modern Hopes to Postmodern Anxieties ed. by Paul T. Wilford and Samuel A. StonerBenedikt BrunnerPaul T. Wilford and Samuel A. Stoner, editors. Kant and the Possibility of Progress: From Modern Hopes to Postmodern Anxieties. Philadelphia: University of Pennsylvania Press, 2021. Pp. 328. Hardback, $65.00.Our present does not invite, let alone suggest, particularly optimistic expectations for the future. This volume, edited by (...)
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  11. Evil's Inscrutability in Arendt and Levinas.Imge Oranli - 2018 - Science Et Esprit 70 (3):341-362.
    Since 2001, Continental philosophical studies of evil suggest that we are forced to rethink the category of evil as we face acts of terrorism on a global scale. In light of this suggestion, this article traces the idea of the “inscrutability of evil” as a common lens through which we associate the category of evil with the phenomena we identify as evil. This idea finds its first modern formulation in Kant’s theory of radical evil. I argue that Hannah Arendt (...)
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  12.  6
    Minima metaphysica: il divino e l'ordine del mondo.Massimo Marassi & Roberto Radice (eds.) - 2015 - Milano: VP, Vita e pensiero.
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  13.  13
    Hope Without Optimism.Terry Eagleton - 2015 - London: Yale University Press.
    In a virtuoso display of erudition, thoughtfulness and humour, Terry Eagleton teases apart the concept of hope as it has been conceptualised over six millennia, from ancient Greece to today. He distinguishes hope from simple optimism, cheeriness, desire, idealism or adherence to the doctrine of Progress, bringing into focus a standpoint that requires reflection and commitment, arises from clear-sighted rationality, can be cultivated by practice and self-discipline, and which acknowledges but refuses to capitulate to the realities of failure and (...)
  14.  22
    Theodicy and Commerce.Matthew B. Arbo - 2014 - Studies in Christian Ethics 27 (2):131-143.
    Recent theological treatments of political economy have tended to ignore the early-modern origins from which the capital market system arose. An effort is made here to trace a specific conceptual development from the theodicies of G. W. Leibniz and Bishop William King to the economic theory of David Hume and Adam Smith, a development that implies certain theological transmutations. Both the theodicist and economist claim, for different reasons, that nature itself is capable of redeeming evils. Two theoretical shifts contributed to (...)
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  15.  23
    The Best of All Possible Worlds? Leibniz's Philosophical Optimism and Its Critics 1710-1755.Hernán D. Caro - 2020 - Boston: BRILL.
    The first comprehensive survey of the criticisms of Leibniz's philosophical optimism in the first half of the eighteenth century, when what has been called the ‘debacle of the perfect world’ first began.
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  16. A philosophy of evil.Lars Fr H. Svendsen - 2010 - Champaign, IL: Dalkey Archive Press.
    Introduction: What is evil and how can we understand it? -- The theology of evil -- Theodicies -- The privation theodicy -- The free will theodicy -- The Iraenean theodicy -- The totality theodicy -- History as secular theodicy -- Job's insight-the theodicy of the hereafter -- Anthropology of evil -- Are people good or evil? -- The typologies of evil -- Demonic evil -- Evil for evil's sake -- Evil's aesthetic seduction -- Sadism -- Schadenfreude -- Subjective and objective (...)
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  17. The resolution of the problem of theodicy in the New Testament.F. Abel - 2005 - Filozofia 60 (8):573-595.
    The question of Theodicy demands a reasonable justification of the nature, structures and goals of evil and suffering in the world. The paper attempts to explain the reasons for its presence in our lives and seeks to unveil its principles. If God is all knowing, almighty and also merciful, we must face the problem of the presence of evil and suffering in this world. The main goal of the paper is to show the way the New Testament deals with this (...)
     
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  18. The Problem of Evil in Holocaust: Two Jewish Responses.Mark Maller - 2020 - Studies in Judaism, Humanities and the Social Sciences:143-153.
    The Holocaust is one of the most intractable and challenging tragedies of moral evil to understand, assuming the existence of an omnipotent, omniscient and all-loving God, and it has important implications for all theists. This paper critically examines the problem of evil in the philosophical theologies of two prominent Jewish philosophers: Emil Fackenheim and Richard Rubenstein. The article defends their view that the six million deaths are existentially meaningless because no justifiable reason exists why God permitted this. Thus, a Jewish (...)
     
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  19. A Theistic, Universe-Based, Theodicy of Human Suffering and Immoral Behavior.Jerome Gellman - 2012 - European Journal for Philosophy of Religion 4 (4):107--122.
    In what follows I offer an explanation for the evils in our world that should be a live option for theists who accept middle knowledge. My explanation depends on the possibility of a multiverse of radically different kinds of universes. Persons must pass through various universes, the sequence being chosen by God on an individual basis, until reaching God’s goal for them. Our universe is depicted as governed much by chance, and I give a justification, in light of my thesis, (...)
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  20.  46
    Divine Design and Evolutionary Evil.Mats Wahlberg - 2022 - Zygon 57 (4):1095-1107.
    In this article, I first interpret and evaluate the main argument of E. V. R. Kojonen's book, The Compatibility of Evolution and Design. I then address a challenge against this argument (as well as against design arguments in general), namely, the problem of seemingly malevolent and bad designs in nature. Evolutionary theodicists commonly deal with this problem by assuming that the evolutionary process is not fully under God's control. This solution, however, is deeply problematic from the perspective of classical theism. (...)
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  21.  14
    Collective and individual rationality: Robert Malthus’s heterodox theodicy.A. Denis - 2003 - Department of Economics, City University London.
    This paper forms part of a research project investigating conceptions of the relationship between micro-level self-seeking agent behaviour and the desirability or otherwise of the resulting macro-level social outcomes in the history of economics. I identify two kinds of conservative rhetorical strategy, characterised by reductionism, and by holism plus an invisible hand mechanism, respectively. The present paper extends this study to Malthus, focusing on the various editions of his Essay on Population and his Summary View of the Principle of Population. (...)
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  22. The Problem of Evil in Early Modern Philosophy (review).Patricia Easton - 2003 - Journal of the History of Philosophy 41 (4):559-560.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.4 (2003) 559-560 [Access article in PDF] Elmar J. Kremer and Michael J. Latzer, editors. The Problem of Evil in Early Modern Philosophy. Toronto: University of Toronto Press, 2001. Pp. vi + 179. Cloth, $60.00. What can be added to classical defenses of the problem of evil? Did Voltairenotrelieve us from taking seriously the theodicies of early modern thinkers in Candide when Pangloss (...)
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  23.  16
    The Mystery of God and the Claim of Reason: Comparative Patterns in Hindu-Christian Theodicy.Ankur Barua - 2022 - International Journal of Hindu Studies 25 (3):259-288.
    In a comparative study of karma theodicy and atonement theodicy, as developed by some Hindu and Christian theologians, this article argues that they present teleological visions where individuals become purged, purified, and perfected in and through their worldly suffering. A karma theodicy operates with the notion that there is some form of proportionality between past evil and present suffering, even if such correlations can only be traced by an enlightened sage or are known to the omniscient God. Christian mystics too (...)
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  24. Otherness and the Problem of Evil: How Does That Which Is Other Become Evil? [REVIEW]Calvin O. Schrag - 2006 - International Journal for Philosophy of Religion 60 (1/3):149 - 156.
    In seeking to answer the question "How does that which is other become evil?" the author provides a discussion of four entwined aspects of the issue at stake: (1) difficulty in achieving clarity on the grammar of evil; (2) genocide as a striking illustration of otherness becoming evil; (3) the challenge of postnationalism as a resource for dealing with otherness in the socio-political arena; and (4) the ethico-religious dimension as it relates to the wider problem of evil.
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  25.  22
    Resisting Structural Evil: Love as Ecological-Economic Vocation by Cynthia Moe-Lobeda.Kiara A. Jorgenson - 2014 - Journal of the Society of Christian Ethics 34 (2):208-209.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Resisting Structural Evil: Love as Ecological-Economic Vocation by Cynthia Moe-LobedaKiara A. JorgensonReview of Resisting Structural Evil: Love as Ecological-Economic Vocation CYNTHIA MOE-LOBEDA Minneapolis: Fortress Press, 2013. 309 pp. $22.00The factors that have contributed to today’s perilous global economy and ecology originate in structures that predate recent implosions of international banks or measurements of rising climates. These structures—systemic and social while also personal—are the focus of Moe-Lobeda’s work, Resisting (...)
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  26.  77
    Breve storia dell'etica.Sergio Cremaschi - 2012 - Roma RM, Italia: Carocci.
    The book reconstructs the history of Western ethics. The approach chosen focuses the endless dialectic of moral codes, or different kinds of ethos, moral doctrines that are preached in order to bring about a reform of existing ethos, and ethical theories that have taken shape in the context of controversies about the ethos and moral doctrines as means of justifying or reforming moral doctrines. Such dialectic is what is meant here by the phrase ‘moral traditions’, taken as a name for (...)
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  27. Radical Evil: A Philosophical Interrogation.Richard J. Bernstein - 2002 - Malden, MA: Polity.
    At present, there is an enormous gulf between the visibility of evil and the paucity of our intellectual resources for coming to grips with it. We have been flooded with images of death camps, terrorist attacks and horrendous human suffering. Yet when we ask what we mean by radical evil and how we are to account for it, we seem to be at a loss for proper responses. Bernstein seeks to discover what we can learn about the meaning of (...)
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  28.  22
    From the divine to the human: contemporary Islamic thinkers on evil, suffering, and the global pandemic.Muhammad U. Faruque & Mohammed Rustom (eds.) - 2023 - New York: Routledge.
    Featuring the work of leading contemporary Muslim philosophers and theologians, this book grapples with various forms of evil and suffering in the world today, from COVID-19 and issues in climate change to problems in palliative care and human vulnerability. Rather than walking down well-trodden paths in philosophy of religion which often address questions of evil and suffering by focusing on divine attributes and the God-world relationship, this volume offers another path of inquiry by focusing on human vulnerability, potential, and resilience. (...)
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  29.  25
    Darkened Counsel: The Problem of Evil in Bergson’s Metaphysics of Integral Experience.Anthony Paul Smith - 2016 - Journal of French and Francophone Philosophy 24 (2):131-153.
    Henri Bergson's work is often presented as an optimistic philosophy. This essay presents a counter-narrative to that reading by looking to the place of the problem of evil within his integral metaphysics. For, if Bergson’s philosophy is simply optimistic, or simply derives meaning from the wholeness of experience, then it risks a theodical structure which undercuts its ability to speak to contemporary social and political problems of suffering. A theodical structure is one that, at bottom, justifies the experience of suffering (...)
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  30. Is radical evil banal? Is banal evil radical?Paul Formosa - 2007 - Philosophy and Social Criticism 33 (6):717-735.
    There has been much recent debate concerning how Hannah Arendt's concepts of radical evil and the banality of evil `fit together', if at all. I argue that the first of these concepts deals with a certain type of evil, in particular the evil that occurred in the Nazi death camps. The second deals with a certain type of perpetrator of evil, in particular the banal `nobody', Eichmann. As such, bar a localized incompatibility in regard to Arendt's early account of (...)
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  31.  7
    Openness, Relativity and the Radical Force of Jean-Jacques Rousseau’s Democratic Theory.Yiorgos Moraitis - 2018 - Journal of Human Values 24 (3):232-237.
    David James, Rousseau and German Idealism: Freedom, Dependence and Necessity, 2013. Cambridge: Cambridge University Press, pp. 246, $23.27. ISBN: 978-131-66094-84Frederick Neuhouser, Rousseau’s Theodicy of Self-Love: Evil, Rationality and the Drive for Recognition, 2010. Oxford: Oxford University Press, pp. 296, $27.55. ISBN: 978-019-95920-50Frederick Neuhouser, Rousseau’s Critique of Inequality: Reconstructing the Second Discourse, 2015. Oxford: Oxford University Press, pp. 250, $3.55. ISBN: 978-110-76446-63.
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  32. Intelligent design and the problem of evil.William Dembski - manuscript
    Intelligent design—the idea that a designing intelligence plays a substantive and empirically significant role in the natural world—no longer sits easily in our intellectual environment. Science rejects it for invoking an unnecessary teleology. Philosophy rejects it for committing an argument from ignorance. And theology rejects it for, as Edward Oakes contends, making the task of theodicy impossible.1 I want in this lecture to address all these concerns but especially the last. For many thinkers, particularly religious believers, intelligent design exacerbates the (...)
     
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  33.  47
    Schelling’s pantheism and the problem of evil.Olli Pitkänen - 2017 - International Journal of Philosophy and Theology 78 (4-5):361-372.
    Any religious worldview, understood in the sense that ‘life has a purpose’, has to face the problem of evil. The problem of evil has been particularly intensively discussed in the Aristotelian–Scholastic–Christian tradition. The most popular solution has been to deny that anything truly evil actually exists. It is hard to conceive why an omnipotent and perfectly good God would allow evil to appear. Yet, Western culture has been and still is full of imagery of absolute demonic evil. I suggest that (...)
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  34.  96
    Radical Evil As A Regulative Idea.Markus Kohl - 2017 - Journal of the History of Philosophy 55 (4):641-673.
    Kant's doctrine of the radical evil in human nature invites at least two serious worries: first, it is unclear how Kant could establish the claim that all human beings adopt an evil maxim; second, this claim seems to conflict with central features of Kant's doctrine of freedom. I argue, via criticisms of various charitable interpretations, that these problems are indeed insuperable if we read Kant as trying to establish that all human beings are evil as a matter of fact. (...)
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  35.  12
    Journey Back to God: Origen on the Problem of Evil.Mark S. M. Scott - 2015 - Oxford University Press USA.
    Journey Back to God explores Origen of Alexandria's creative, complex, and controversial treatment of the problem of evil. It argues that his layered cosmology functions as a theodicy that deciphers deeper meaning beneath cosmic disparity. Origen asks: why does God create a world where some suffer more than others? On the surface, the unfair arrangement of the world defies theological coherence. In order to defend divine justice against the charge of cosmic mismanagement, Origen develops a theological cosmology that explains the (...)
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  36.  43
    Radical evil and the invisibility of moral worth in Kant's die religion.Carlos Manrique - 2007 - Ideas Y Valores 56 (135):3-27.
    There is an aporia in Kant’s analysis of evil: he defines radical evil as an invisible disposition of the will, but he also demands an inferential connection between visible evil actions and this invisible disposition. This inference, however, undermines the radical invisibility of ra..
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  37. Kant on the radical evil of human nature.Paul Formosa - 2007 - Philosophical Forum 38 (3):221–245.
    In ‘Religion within the Boundaries of Mere Reason’ Kant presents his thesis that human nature is ‘radically evil’. To be radically evil is to have a propensity toward moral frailty, impurity and even perversity. Kant claims that all humans are ‘by nature’ radically evil. By presenting counter-examples of moral saints, I argue that not all humans are morally corrupt, even if most are. Even so, the possibility of moral failure is central to what makes us human.
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  38. Kant, radical evil, and crimes against humanity.Sharon Anderson-Gold - 2009 - In Sharon Anderson-Gold & Pablo Muchnik (eds.), Kant's Anatomy of Evil. Cambridge University Press.
     
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  39.  17
    Radical Evil, Social Contracts and the Idea of the Church in Kant.Jacqueline Mariña - 2022 - Kantian Review 27 (1):71-79.
    In this article I argue that Kant’s understanding of the universality of radical evil is best understood in the context of human sociality. Because we are inherently social beings, the nature of the human community we find ourselves in has a determinative influence on the sorts of persons we are, and the kinds of choices we can make. We always begin in evil. This does not vitiate responsibility, since through reflection we can become aware of our situation and envision (...)
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  40.  15
    Radical Evil and the Scarcity of Hope: Postsecular Meditations.Martin Beck Matuštík - 2008 - Indiana University Press.
    No one will deny that we live in a world where evil exists. But how are we to come to grips with human atrocity and its diabolical intensity? Martin Beck Matuštík considers evil to be even more radically evil than previously thought and to have become all too familiar in everyday life. While we can name various moral wrongs and specific cruelties, Matuštík maintains that radical evil understood as a religious phenomenon requires a religious response where the language of (...)
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  41. Kant on Radical Evil and the Origin of Moral Responsibility.Irene McMullin - 2013 - Kantian Review 18 (1):49-72.
    The notion of radical evil plays a more important role in Kant's moral theory than is typically recognized. In Religion Within the Limits of Mere Reason, radical evil is both an innate propensity and a morally imputable act – a paradoxical status that has prompted commentators to reject it as inconsistent with the rest of Kant's moral theory. In contrast, I argue that the notion of radical evil accounts for the beginning of moral responsibility in Kant's theory, (...)
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  42. Leibniz and the Problem of Evil: Suffering, Voluntarism, and Activism.Mark L. Thomas - 2001 - Dissertation, Rice University
    This work elucidates elements of Leibniz's theodicy which are non-teleological. Rather than ignoring the personal dimensions of suffering, as some have charged, Leibniz actually recognizes the threat that the problem of innocent suffering presents for a perfectly good God. His theodicy goes beyond the global greater-good defense of the best possible world argument in several ways. He appeals to personal greater-goods to justify some instances of suffering, but he also invokes deontological principles in his retributive justice arguments, his response to (...)
     
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  43. Radical evil in the Lockean state: The neglect of the political emotions.Martha Nussbaum - 2006 - Journal of Moral Philosophy 3 (2):159-178.
    All modern liberal democracies have strong reasons to support an idea of toleration, understood as involving respect, not only grudging acceptance, and to extend it to all religious and secular doctrines, limiting only conduct that violates the rights of other citizens. There is no modern democracy, however, in which toleration of this sort is a stable achievement. Why is toleration, attractive in principle, so difficult to achieve? The normative case for toleration was well articulated by John Locke in his influential (...)
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  44.  98
    Atheism, Radical Evil, and Kant.Dennis Vanden Auweele - 2010 - Philosophy and Theology 22 (1-2):155-176.
    This paper investigates the link between (radical) evil and the existence of God. Arguing with contemporary atheist thinkers, such as Richard Dawkins and Victor Stenger, I hold that one can take the existence of evil as a sign of the existence of God rather than its opposite. The work of Immanuel Kant, especially his thought on evil, is a fertile source to enliven this intuition. Kant implicitly seems to argue that because man is unable to overcome evil by himself, (...)
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  45.  84
    Fallen Freedom: Kant on Radical Evil and Moral Regeneration.Ronald M. Green - 1990 - New York: Cambridge University Press.
    In this study Professor Michalson attempts to clarify the complex tangle of issues connected with Kant's doctrines of radical evil and moral regeneration, and to set the problems resulting from these doctrines in an interpretive framework that tries to make sense of the instability of his overall position. In his late work Religion Within the Limits of Reason Alone, Kant charts out these doctrines in a manner that represents a fresh development in his own thinking on moral and relgious (...)
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  46. Radical Evil: Between the Trivial and the Diabolical.Pablo Muchnik - 2001 - Contemporary Philosophy (3 & 4).
  47.  16
    Kierkegaard and Kant on Radical Evil and the Highest Good: Virtue, Happiness, and the Kingdom of God.Roe Fremstedal - 2014 - Basingstoke, UK: Palgrave Macmillan.
    Kierkegaard and Kant on Radical Evil and the Highest Good is a major study of Kierkegaard's relation to Kant that gives a comprehensive account of radical evil and the highest good, two controversial doctrines with important consequences for ethics and religion.
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  48.  40
    Radical evil and banality of evil: Two faces of horror of totalitarian regimes from Hannah Arendt's perspective.Adolfo Jerónimo Botero & Yuliana Leal Granobles - 2013 - Universitas Philosophica 30 (60):99-126.
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  49.  6
    Adorno: Radical Evil as a Category of the Social.Peter Dews - 2008 - In The Idea of Evil. Malden, MA: Wiley-Blackwell. pp. 187–211.
    This chapter contains section titled: Notes.
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  50.  34
    Thebes Revisited: Theodicy and the Temporality of Evil.John Panteleimon Manoussakis - 2009 - Research in Phenomenology 39 (2):292-306.
    This essay gives a close reading of Sophocles' Oedipus Rex in light of Schelling's discussion of theodicy as teleology. The article raises the question of the connection between ethics and time, and it argues that ethical categories are really temporal ones, so much so that it would make little sense to posit a choice between good and evil as if there were two simultaneous options. Instead, the story of Oedipus shows us how Thebes is always to precede if one is (...)
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