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The role of God (or the divine) and suffering
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The Obsession of Misery and Their Causes
The position of God and misery is a quite difficult position. Hume the author of this book wanted to show that not everything has to involve a God and it is not reasonable to do so. Hume’s characters resemble points that generally describe opinions of the general population of the Earth. With this he is able to create a dialogue that all people can relate to. But his intention of this book is not to support all opinions but his own.
In the beginning of part 10, Dema’s inputs who people are in the since the people are miserable and weak so they seek God for protection. Demea and Philo are then discussion who is God and what is misery. With the complications Demea runs into with her arguments Philo sympathizes
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When responding to Demea’s comment he states that this is just conjecture and superstition or witchery. There is no visible evidence to show us things are happening and these these can never be tested for there truth in their argument. He then continues to Philo’s argument were he mentions God’s altruism or perfect benevolence. This meaning he is selfless nature, but one would then have to deny the argument. Meaning ridding of the despair. Why are we concerned about what we cannot judge when we in turn cannot even judge ourselves? He is trying to say hear that how could you do something you have not even experienced. You had no prior knowledge to do such things or know such things. He then formulates an argument: Saying if one would focus not only misery you would view then good. Saying that there is not only misery in the world it seems we as people only focus on the bad. But if we take a chance to look at happy thoughts it wouldn’t be a miserable world. Then stating there is more good in the world, then we would not focus on the bad things but the good things as well. Like a scale if you were the measure the good and misery in the world. Goodness severely outranks the bad. Concluding, we feel both misery and good as a whole in being a human being. Meaning we are not one without the other. Like ying and yang. You must have the good part of a human as well as one the can experience the bad things or it is no human at …show more content…
They want a reason why this is cause. These people need to learn this is a part of life and people experience both good and bad. Then we should not blame God for this because he cares and is all powerful. More of focus on the meaning of life and that it is perfectly natural to go through such things. Then in the end concluding through all this that it is the person’s actions that create the misery and thru the obsession of the misery that causes the real issue. And if one were to accept blame on themselves and experience good for what it is we would all live a happy life weather there is a God or not. But in totlat Hue was a great writers and presented all of the questions todays society would have and still disproved them all. It was an amazing read and very valuable
Despite its prevalence, suffering is always seen an intrusion, a personal attack on its victims. However, without its presence, there would never be anyway to differentiate between happiness and sadness, nor good and evil. It is encoded into the daily lives people lead, and cannot be avoided, much like the prophecies described in Antigone. Upon finding out that he’d murdered his father and married his mother,
...vivalist instinct that involves self-preservation. Hobbes, however, is unable to explain altruism, thus we developed the Varied Levels of Survivalism as a layer above his theory. This modification allows for varying motives based on circumstances, all based on survival. Hume takes note of this altruistic tendency but he gives a scenario that is either inapplicable or he does not filter survivalism from humanity. Utilizing Hobbes’ survivalism, Hume’s generosity when capable, and the Varied Levels of Survivalism, we arrive at a viable theory of human nature and explanation of human behavior.
John Stuart Mill writes in a publication in the 1800s about the subject of happiness. John is a philosopher who is trying to say in this quote that happiness is a byproduct of what we strive to achieve in our lives everyday, whether that be doing what’s right in our mind or just having fun partaking in one of our hobbies. Many have pondered this question and have come up with varying conclusions. Some believe that a state of happiness is a choice, when it in fact it is more complex than that. In order to achieve happiness however, we must be indirect about it as happiness cannot be a conscious feeling, and in order to achieve it in the first place, we need to pursue things other than our own happiness to become happy. (Brink 89)
Hume presents his argument with three phases; the first proves the Principle of Determinism, he then goes on to prove Human Freedom also exists, coming to the conclusion the two are compatible. The foundation of his...
Cause and effect is a tool used to link happenings together and create some sort of explanation. Hume lists the “three principles of connexion among ideas” to show the different ways ideas can be associated with one another (14). The principles are resemblance, contiguity, and cause and effect. The focus of much of An Enquiry Concerning Human Understanding falls upon the third listed principle. In Section I, Hume emphasizes the need to uncover the truths about the human mind, even though the process may be strenuous and fatiguing. While the principle of cause and effect is something utilized so often, Hume claims that what we conclude through this process cannot be attributed to reason or understanding and instead must be attributed to custom of habit.
Why is incest deplorable amongst humans, but not for dogs? What makes it acceptable for a man to kill a deer, but wrong if he kills another man? Why do these lines get drawn between humans and animals? David Hume has an answer to these questions. Though many philosophers, like Saint Augustine, argue that humans are morally different from animals because of their capability to reason, Hume states that it is passion and sentiment that determines morality. In his book, Treatise with Human Nature, Hume claims that vice and virtue stems from the pleasure or pain we, mankind, feel in response to an action not from the facts that we observe (Hume, 218). Hume uses logic to separate morality into a dichotomy of fact and value, making it clear that the only reasonable way to think of the ethics of morality is to understand that it is driven by passion, as opposed to reason (Angeles, 95). In this essay I will layout Hume's position on morality and defining ambiguous terms on the way. After Hume's argument is well established, I will then precede to illustrate why it is convincing and defend his thesis against some common objections.
Bad things happen to all of us. It is an unavoidable feature of humanity. When we are born, we are born to suffer. So what if we had never been born? What if we had never been introduced into this world of inevitable hardship? Would we be better off? Such thoughts are entertained by David Benatar in his essay ‘Why it is Better Never to Come into Existence’ (Benatar, 1997)- who, rather unsettlingly for his readers, argues that it is rational to think that it is not better to exist than to have never come into existence.
The concept of suffering plays an important role in Christianity, regarding such matters as moral conduct, spiritual advancement and ultimate destiny. Indeed an emphasis on suffering pervades the Gospel of Mark where, it can be argued, we are shown how to "journey through suffering" (Ditzel 2001) in the image of the "Suffering Son of Man" (Mark 8:32), Jesus Christ. Although theologians have suggested that Mark was written to strengthen the resolve of the early Christian community (Halpern 2002, Mayerfeld 2005), the underlying moral is not lost on a modern reader grappling with multifarious challenges regarding faith in the face of suffering. In his article "A Christian Response to Suffering", William Marravee (1987) describes suffering as an "experience over which we men and women continue to stumble and fall". The way we view God is crucial to the way we view suffering according to Marravee, who delineates the disparity between a view of God as an ‘outsider’ and the biblical image of God – where God is an ‘insider’ who suffers with us in our struggle. This essay seeks to explain the Christian view of suffering and the purpose suffering can have in our lives.
As previously, stated God uses difficult situations as a way to improve the relationship we have with Him. Why suffering though? Frederick Sontag wrote in his book that evil or suffering are the best circumstances in which to find a God, unlike times where everything goes well
Suffering can be defined as an experience of discomfort suffered by a person during his life. The New York Times published an article entitled what suffering does, by David Brooks (2014). In this article, Brooks explains how suffering plays an important role in our pursuit of happiness. He explains firstly that happiness is found through experiences and then, suffering can also be a motivation in our pursuit of happiness. In other words, suffering is a fearful but necessary gift to acquire happiness. This paper is related to motivation and emotion, two keys words to the pursuit of happiness (King, 2010).
middle of paper ... ... Being free of pain is something that we feel within us to be intrinsically joyful, and no reason can be used to explain further why we wish to be joyful, or in good health. These things we just sense, and even a murderer, who rejects morality on the social level, will do whatever he can to avoid the displeasures of his inner being. His sentiments, if only for himself, remain within him. “One thing can always be a reason, why another is desired.
According St. Ignatius there is only one consolation, which devil cannot give i.e., consolation without any previous cause. It is God alone, who can give consolation to the soul without any previous cause. It is a gift of joy, peace, hope, love and an increase in faith. “Thus, consolation without any sensible cause is a sure and precious experience of God and can be a valuable guide to discern his will, it is not the normal experience of human beings.” As the devil can trick the people in disguise, they should be very careful to scrutinize their experience. Anyone with minimum experience of genuine discernment, will be able to see through the things knowing that devil can never produce a lasting joy of consolation. “Ignatius says that we must examine the beginning, middle and end of our consolations; if all three are wholly good, it is a sign they are from the good angel.” Ignatius understood that spiritual life is an ongoing alteration of spiritual consolation and spiritual desolation. Moods are often
Humans are inclined to suffering on earth. Suffering has been unavoidable for humans since Adam and Eve’s original sin. Evil, as an unwavering opponent to the supreme good, constantly creates misfortune for mankind. Augustine wisely notes that, “There is no pain of body, driving out pleasure, that may not befall the wise man, no anxiety that may not banish calm,” (139). Every human on earth is exposed to the cruelties of this world
- Some people are quite discomfited that God does not promise those who live in expectation a life without suffering and struggle.
In Studies in Pessimism, Schopenhauer argues that suffering is intrinsic to human existence; that by nature we will experience suffering regardless of how we live our lives. Similar to Epictetus’ view, Schopenhauer states that the only way to minimize the amount of suffering one feels is by living a life of pure reason. This paper will examine both Schopenhauer’s characterization of human suffering and his recommendations for how to best live our lives. It will then argue that while his characterizations are generally sound, his recommendations are not because they alienate us from our emotions.