The Problem of Evil, God's Personhood, and the Reflective Muslim

Datos Bibliográficos

ID4313686
AutoresZain Ali (0000-0002-5457-9420, University of Auckland, autor de correspondencia)
Año2024
Volumen15
Número2
Páginas225
Fecha de publicación2024-02-16
Peer ReviewedSí
Open AccessSí
TipoARTICLE
RevistaReligions (JOURNAL)
Identificadores de la revistaISSN: 2077-1444 • E-ISSN: 2077-1444
EditorialMDPI AG (PUBLISHER • IT)
DOI10.3390/rel15020225
OpenAlexW4391882302
IdiomaEN
Citas recibidas1
Referencias citadas28

Is it correct to think of God as a perfectly good personal agent? Not so, argue John Bishop and Ken Perszyk. Bishop and Perszyk, in their most recent work, God, Purpose, and Reality: A Euteleological Understanding of Theism (2023), outline a series of challenges that bring into question this concept of God-i.e., as a perfectly good personal agent, who is unique, unsurpassably great, all-powerful, and all-knowing. I aim to critically evaluate one of these challenges, namely the Normatively Relativised Logical Argument from Evil (NRLAFE). The NRLAFE has God's perfect goodness as its target. Bishop and Perszyk argue that people who are committed to certain values about what constitutes right relationship amongst persons, might reasonably judge God as lacking perfect goodness. They also contend that the relevant values will likely be endorsed by theists. My aim in this paper is twofold: first, I aim to assess the Bishop-Perszyk argument from evil, in light of the tradition of Islamic Theism. The tradition of Islamic Theism is as broad as it is deep, and within the tradition there are a variety of ways in which God has been conceptualised. This includes debates as to whether we can view God as a personal agent. Second, I contend that we have available to us, from within and beyond the tradition of Islamic Theism, a set of resources that: (a) permit us to understand God as being a personal agent; and (b) allow us to resist the NRLAFE while endorsing the value commitments that Bishop and Perszyk have in mind. The perspective I bring to this paper is that of a reflective Muslim-i.e., a person of the Islamic faith who acknowledges that people of other religious and non-religious persuasions are as educated and concerned with seeking truth and avoiding error as they themselves are

Epistemology · Personhood · Theology · Islamic Studies and History · Medieval and Classical Philosophy · Philosophy · Theology and Philosophy of Evil