On another blog, FideCogitActio, some theists of a "classical" stripe (that's to say, like Brian Davies, Edward Feser) are criticisng the Evil God Challenge (or I suppose, trying to show how it can be met, or sidestepped). The main post includes this: In book I, chapter 39 , Aquinas argues that “there cannot be evil in God” (in Deo non potest esse malum). Atheists like Law must face the fact that, if the words are to retain any sense, “God” simply cannot be “evil”. As my comments in the thread at Feser’s blog aimed to show, despite how much he mocks “the privation theory of evil,” Law himself cannot escape its logic: his entire argument requires that the world ought to appear less evil if it is to be taken as evidence of a good God. Even though he spurns the idea that evil is a privation of good, his account of an evil world is parasitic on a good ideal; this is no surprise, though, since all evil is parasitic on good ( SCG I, 11 ). Based on the conclusions of se...
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Her comments on homosexuality and euthanasia, I thought, were particularly cogent.
Regards, Paul.
I'm glad I listened to this as it's the most convincing explanation I've ever heard about how we humans come to regard such a jumble of behaviours as "ethical".
Muslim School traces the lives of two girls from very different backgrounds in their first year at a Muslim faith school.
FWIW the last one on the Alpha course was pretty superficial so my expectations of this aren't that high but you never know.
C4 page here
Why? Does the same hold true for claims that my standards are 'better'?
For example, I think my ethical standards are better than a)Roman popular ethics, b) Mongolian warlord ethics, etc. Am I a 'cultural imperialist'? Or is everyone's ethical standards all the same - all on an even footing?