Epicurus is generally credited with first expounding the problem of evil, and it is sometimes called "the Epicurean paradox" or "the riddle of Epicurus."
"Either God wants to abolish evil, and cannot; or he can, but does not want to. If he wants to, but cannot, he is impotent. If he can, but does not want to, he is wicked. If God can abolish evil, and God really wants to do it, why is there evil in the world?" — Epicurus, as quoted in 2000 Years of Disbelief
Epicurus himself did not leave any written form of this argument. It can be found in Lucretius's De Rerum Natura and in Christian theologianLactantius's Treatise on the Anger of God where Lactantius critiques the argument. Epicurus's argument as presented by Lactantius actually argues that a god that is all-powerful and all-good does not exist and that the gods are distant and uninvolved with man's concerns. The gods are neither our friends nor enemies.
David Hume
David Hume's formulation of the problem of evil in Dialogues Concerning Natural Religion:
"Is he willing to prevent evil, but not able? Then is he impotent. Is he able, but not willing? Then is he malevolent. Is he both able and willing? Whence then is evil?"[44]
"[Gods] power we allow [is] infinite: Whatever he wills is executed: But neither man nor any other animal are happy: Therefore he does not will their happiness. His wisdom is infinite: He is never mistaken in choosing the means to any end: But the course of nature tends not to human or animal felicity: Therefore it is not established for that purpose. Through the whole compass of human knowledge, there are no inferences more certain and infallible than these. In what respect, then, do his benevolence and mercy resemble the benevolence and mercy of men?"
Gottfried Leibniz
In his Dictionnaire Historique et Critique, the sceptic Pierre Bayle denied the goodness and omnipotence of God on account of the sufferings experienced in this earthly life. Gottfried Leibniz introduced the term theodicy in his 1710 work Essais de Théodicée sur la bonté de Dieu, la liberté de l'homme et l'origine du mal ("Theodicic Essays on the Benevolence of God, the Free will of man, and the Origin of Evil") which was directed mainly against Bayle. He argued that this is the best of all possible worlds that God could have created.
Imitating the example of Leibniz, other philosophers also called their treatises on the problem of evil theodicies. Voltaire's popular novel Candidemocked Leibnizian optimism through the fictional tale of a naive youth.
In his Dictionnaire Historique et Critique, the sceptic Pierre Bayle denied the goodness and omnipotence of God on account of the sufferings experienced in this earthly life. Gottfried Leibniz introduced the term theodicy in his 1710 work Essais de Théodicée sur la bonté de Dieu, la liberté de l'homme et l'origine du mal ("Theodicic Essays on the Benevolence of God, the Free will of man, and the Origin of Evil") which was directed mainly against Bayle. He argued that this is the best of all possible worlds that God could have created.
Imitating the example of Leibniz, other philosophers also called their treatises on the problem of evil theodicies. Voltaire's popular novel Candidemocked Leibnizian optimism through the fictional tale of a naive youth.
Immanuel Kant
Immanuel Kant argued for sceptical theism. He claimed there is a reason all possible theodicies must fail: evil is a personal challenge to every human being and can be overcome only by faith.[45] He wrote
We can understand the necessary limits of our reflections on the subjects which are beyond our reach. This can easily be demonstrated and will put an end once and for all to the trial.[46]
Victor Cousin
Victor Cousin argued for a form of eclecticism to organize and develop philosophical thought. He believed that the Christian idea of God was very similar to the Platonic concept of "the Good," in that God represented the principle behind all other principles. Like the ideal of Good, Cousin also believed the ideal of Truth and of Beauty were analogous to the position of God, in that they were principles of principles. Using this way of framing the issue, Cousin stridently argued that different competing philosophical ideologies all had some claim on truth, as they all had arisen in defense of some truth. He however argued that there was a theodicy which united them, and that one should be free in quoting competing and sometimes contradictory ideologies in order to gain a greater understanding of truth through their reconciliation.[47]
Victor Cousin argued for a form of eclecticism to organize and develop philosophical thought. He believed that the Christian idea of God was very similar to the Platonic concept of "the Good," in that God represented the principle behind all other principles. Like the ideal of Good, Cousin also believed the ideal of Truth and of Beauty were analogous to the position of God, in that they were principles of principles. Using this way of framing the issue, Cousin stridently argued that different competing philosophical ideologies all had some claim on truth, as they all had arisen in defense of some truth. He however argued that there was a theodicy which united them, and that one should be free in quoting competing and sometimes contradictory ideologies in order to gain a greater understanding of truth through their reconciliation.[47]
Peter Kreeft
Christian philosopher Peter Kreeft provides several answers to the problem of evil and suffering, including that a) God may use short-term evils for long-range goods, b) God created the possibility of evil, but not the evil itself, and that free will was necessary for the highest good of real love. Kreeft says that being all-powerful doesn't mean being able to do what is logically contradictory, i.e., giving freedom with no potentiality for sin, c) God's own suffering and death on the cross brought about his supreme triumph over the devil, d) God uses suffering to bring about moral character, quoting apostle Paul in Romans 5, e) Suffering can bring people closer to God, and f) The ultimate "answer" to suffering is Jesus himself, who, more than any explanation, is our real need.
Christian philosopher Peter Kreeft provides several answers to the problem of evil and suffering, including that a) God may use short-term evils for long-range goods, b) God created the possibility of evil, but not the evil itself, and that free will was necessary for the highest good of real love. Kreeft says that being all-powerful doesn't mean being able to do what is logically contradictory, i.e., giving freedom with no potentiality for sin, c) God's own suffering and death on the cross brought about his supreme triumph over the devil, d) God uses suffering to bring about moral character, quoting apostle Paul in Romans 5, e) Suffering can bring people closer to God, and f) The ultimate "answer" to suffering is Jesus himself, who, more than any explanation, is our real need.
William Hatcher
The mathematical logician William Hatcher (a member of the Baha'i Faith), who used relational logic to claim that very simple models of moral value cannot be consistent with the premise of evil as an absolute, whereas goodness as an absolute is entirely consistent with the other postulates concerning moral value[49]. In Hatcher's view one can only validly talk about an act A being "less good" than an act B, one cannot logically commit to saying that A is absolutely evil, unless one is prepared to abandon other more reasonable principle
The mathematical logician William Hatcher (a member of the Baha'i Faith), who used relational logic to claim that very simple models of moral value cannot be consistent with the premise of evil as an absolute, whereas goodness as an absolute is entirely consistent with the other postulates concerning moral value[49]. In Hatcher's view one can only validly talk about an act A being "less good" than an act B, one cannot logically commit to saying that A is absolutely evil, unless one is prepared to abandon other more reasonable principle
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