Calum Miller's attempted refutation of Michael Tooley's evidential argument from evil
In his article, ‘What's Wrong with Tooley's Argument from Evil?’, Calum Miller's goal was to show that the evidential argument from evil that I have advanced is unsound, and in support of that claim, Miller set out three main objections. First, he argued that I had failed to recognize...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Cambridge Univ. Press
2023
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| In: |
Religious studies
Year: 2023, Volume: 59, Issue: 4, Pages: 783-800 |
| Further subjects: | B
Argument
B Evil B evidential B Probability B God |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a In his article, ‘What's Wrong with Tooley's Argument from Evil?’, Calum Miller's goal was to show that the evidential argument from evil that I have advanced is unsound, and in support of that claim, Miller set out three main objections. First, he argued that I had failed to recognize that the actual occurrence of an event can by itself, at least in principle, constitute good evidence that it was not morally wrong for God to allow events of the kind in question.Miller's second objection was then that, in attempting to show that it is unlikely that God exists, I had failed to consider either positive arguments in support of the existence of God or possible theodicies, and thus that I was unjustified in drawing any conclusions concerning the probability that theism is true in the light of the total evidence available.Miller's third and final objection was that one of the approaches to logical probability that I employed - namely, that based upon a structure-description equiprobability principle, rather than a state-description equiprobability principle - was unsound since it has clearly unacceptable implications.In response, I argue that all three of Miller's objections are unsound. The third objection, however, is nevertheless important since it shows that my type of argument from evil cannot be based merely on the evils found in the world. One must also consider good states of affairs, and their relations to bad ones. I show, however, that that deficiency can be addressed in a completely satisfactory manner. | ||
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