CiteScore measures the average citations received per peer-reviewed document published in this title. CiteScore values are based on citation counts in a range of four years (e.g. 2018-2021) to peer-reviewed documents (articles, reviews, conference papers, data papers and book chapters) published in the same four calendar years, divided by the number of these documents in these same four years
10.5
impact factor
CiteScore measures the average citations received per peer-reviewed document published in this title. CiteScore values are based on citation counts in a range of four years (e.g. 2018-2021) to peer-reviewed documents (articles, reviews, conference papers, data papers and book chapters) published in the same four calendar years, divided by the number of these documents in these same four years (e.g. 2018 – 21).
10.5
pubmed
CiteScore measures the average citations received per peer-reviewed document published in this title. CiteScore values are based on citation counts in a range of four years (e.g. 2018-2021) to peer-reviewed documents (articles, reviews, conference papers, data papers and book chapters) published in the same four calendar years, divided by the number of these documents in these same four years (e.g. 2018 – 21).
Department of Philosophy, Faculty of Humanities, Tarbiat Modares University, Tehran, Iran
* Corresponding Author Address: Department of Philosophy, Faculty of Humanities, Tarbiat Modares University, Jalal Ale Ahmad Street, Tehran, Iran. Postal Code: 14115-111 (s.eslami@modares.ac.ir)
Abstract (91 Views)
Much has been written about the various forms of the problem of evil, such as the distinction between the logical and evidential versions. However, it is also worthy to attend to the different modes of the problem of evil. Here, I illustrate how we can distinguish three modes of the problem of evil: curiosity, decision, and challenge. In other words, we can understand the relationship between God and the evils of the world in three ways: as a curiosity question, a decision question, and a challenge question. After introducing these three modes, I use several examples to show that attending to them is useful and illuminating for understanding and evaluating positions on the problem of evil. By considering these modes, we can better understand familiar distinctions, articulate differences among responses to the problem of evil more clearly, and evaluate arguments more comprehensively.