By Melissa Dearey
By way of crime, every person turns out to take evil heavily as an explanatory inspiration - other than criminologists. This publication asks why, and why now not, via exploring quite a few interdisciplinary techniques to evil from the views of theology, philosophy, literary and cultural stories, and the social sciences.
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Extra resources for Making Sense of Evil: An Interdisciplinary Approach
In response to this ‘positive’ impetus toward rectifying man’s indolence in the form of hunger and want, ‘man’ must work to get food to satisfy hunger; if there is too much procreation/fornication, then great, and it has to be said indiscriminate, suffering and starvation will result, thereby providing positive sanctions against what Malthus considers an excessive amount of sexual activity. Thus, while things such as pain, hunger and starvation are in themselves evils, in the context of forcing lazy fornicating ‘men’ off their backsides and back to work so that they refrain from too much sex, they serve as ‘goods’ in the sense that they divert man from his idle and sinful nature, and put him on the correct path—which is, conveniently enough for Malthus, the industrial-age economist, to work to the point of exhaustion for subsistence wages and to reproduce in accordance with such external market constraints.
They are also prone to the desire to procreate, thus leading to another evil: overpopulation. Hence, ‘men’ require a positive impetus to get to work and avoid fornication. God, Malthus argues, provides such an impetus in the form of hunger, scarcity and want. In response to this ‘positive’ impetus toward rectifying man’s indolence in the form of hunger and want, ‘man’ must work to get food to satisfy hunger; if there is too much procreation/fornication, then great, and it has to be said indiscriminate, suffering and starvation will result, thereby providing positive sanctions against what Malthus considers an excessive amount of sexual activity.
The illness or sudden death of a loved one is the sort of deeply inscrutable and seemingly ‘pointless’ evil that, while horrendous in terms of suffering, can ultimately elicit the best in human nature. Does this make it all OK? No, not to me it doesn’t, not as someone who has coincidentally during the writing of this book witnessed such agonizing pain unfold in the lives of others. But such responses can Theodicy: Understanding the Problem of Evil 19 make what is completely unbearable slightly less catastrophically atrocious through opportunities to be compassionate and useful; in the face of evil, these should not be neglected or rejected.