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Preface Kenneth Atkinson Atkinson, Kenneth
Introduction 1
Ch. 1 Exposition and Meta-Ethical Questions of Free Will Defense Theory 13
1.1 Basic Exposition of Free Will Defense 13
1.2 Limitations of Free Will Defense 19
Generic Approach 20
Free Will or Middle Way 23
Properties of Omnipotence and Benevolence 26
Instrumental Value of Suffering (evil) 28
God's Morality 32
More Than Logical Coherence 35
1.3 Meta-ethical Issues of Free Will Defense 37
Meta-ethical Necessity And the Problem of Evil
Ch. 2 Meta-ethical Necessity And the Problem of Evil 43
2.1 Necessity of meta-ethical approach 43
What is Meta-ethics? 43
Necessity of Meta-ethics 48
2.2 Definition of Meta-ethical Terms 52
Evil 52
Good 59
Value 62
2.3 Context of meta-ethical theories 64
Meta-ethical Uncertainty and the Problem of Evil
Ch. 3 Meta-ethical Uncertainty and the Problem of Evil 69
3.1 Precondition of the Failure of Defenses 69
What is good? 69
What is evil? 70
Transcended Definitions 72
3.2 Need for Morally Sufficient Reason 74
Great Conflict Theory as Alternative Solution to the Problem of Evil
Ch. 4 Great Conflict Theory as Alternative Solution to the Problem of Evil 79
4.1 Eternal Wisdom 81
4.2 Great Conflict 86
Question of Personalized Evil 92
Instead of a Conclusion 101
Selected Bibliography 103
Index 111
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David Barber
reviewed An Evaluation of Alvin Plantings's Free Will Defense : Whether Our Power to Do Bad Is Something Good on July 07, 2008
An Evaluation of Alvin Plantings's Free Will Defense : Whether Our Power to Do Bad Is Something Good
Excellent in challenging modern analytic philosophy of religion in its tendency to sideline particular theological traditions. For too long philosophy of religion has tried to appeal to "all reasonable people" when it comes to dealing with the problem of evil. Adams is adamant that the Christian theological tradition (particularly the Trinity and Incarnation) is justified in playing on its own turf, offering rich explanations for why God allows evil and what He has done about it. Religion-neutral values are no longer the king of the hill when it comes to talking about evil.
However, her argument that because horrendous evils happen to particular people, God must be good to those individuals by guaranteeing them blissful postmortem existence is theologically problematic. Universalism is always dubious; the biblical witness maintains a tension between all being saved and few being saved. Christians must uphold that tension. She also relies too heavily on philosophical speculation in why God must guarantee such victims/perpetrators, perhaps causing her to sideline that theological tension more than is called for.
Otherwise, a very helpful and insightful work.
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