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  • 邪恶问题

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    The Problem of Evil
    ::邪恶问题

    The Problem of Evil poses a philosophical threat to the design argument because it implies that the design of the cosmos and the designer of the cosmos are flawed. We can know they are flawed due to the preponderance of evil within the cosmos.
    ::邪恶问题对设计论提出了哲学威胁,因为它意味着宇宙的设计和宇宙的设计有缺陷,我们可以知道,由于宇宙中邪恶的占优势,它们有缺陷。

    The problem of evil is not that there is evil in the world. The problem of evil is not there there is so much evil in the world. The problem of evil is not that there is not a balance between good and evil in the world. Well then, what is the problem of evil ?
    ::邪恶的问题不是世界上有邪恶,邪恶的问题不是世界上有这么多邪恶,邪恶的问题不是世界上没有善与恶之间的平衡。 那么,邪恶的问题是什么?

    Simply put it is this: How can there be a deity that is all good and all knowing and all powerful at the same time that evil exists? How can there be a caring and benevolent God when there exists evil in the world? The Problem of Evil relates to what would appear to be a contradiction in the idea of the deity. The deity is a being that is all good and all powerful and yet creates or allows or permits evil to exist.  It is something of a problem, something that needs to be explained or rectified.  It is a problem with the "concept" of the deity in the Western religions, after Christianity overlays the Greek notions of the ideal onto the Hebrew deity: God.  One answer to this question is to say that human moral agents, not the deity or God, are the cause of the evil. The deity is not responsible for the creation of the moral evil and but in some sense created a world in which it is better that there be moral evil than not to have moral evil or even the possibility of moral evil.  This answer is insufficient to solve the problem because every manner of defending it has failed over time to explain how a deity that is all perfect and in particular all knowing and all powerful and all good would permit or allow or cause evil to exist.  How would a deity that knows the future be all good if the deity creates/allows agents that cause evil and the deity created them knowing that they would create evil?
    ::简言之,这究竟是什么? 怎么会有神灵呢? 圣灵是善良的,众所皆知,众所皆知,众所皆有? 当邪恶存在的时候,怎么会有邪恶? 当世界上存在邪恶的时候,怎么会有慈悲和仁慈的真主呢? 邪恶的问题涉及神的观念的矛盾; 邪灵是善良和一切力量的矛盾; 邪灵是一切善良和一切力量的创造,但从某种意义上说,它创造或允许邪恶的存在; 它是一个问题,它需要解释或纠正; 它是一个西方宗教的神灵的“观念”问题,在基督教超越希伯来神灵的理想的希腊观念之后? 上帝。 这个问题的一个答案是说,人类的道德代理人,不是神灵或上帝,是邪恶的起因。 邪灵并不对道德邪恶的创造负责,但从某种意义上说,它创造了一个世界。 道德邪恶比道德的创造的邪恶/甚至道德邪恶的可能性还要好。 这个答案不足以解决问题,因为每一个捍卫方式都失败了,因为每一个方法都无法捍卫希腊的理想的概念,如果知道,知道,或者使善成为所有邪恶的动机的动机,那么,那么,那么, 坏事是完全的动机是完全的。

    Some prefer to think of the problem as the Problem of Suffering rather than the Problem of Evil. How can you reconcile the existence of so much suffering with the existence of an omnibenevolent, omniscient, and omnipotent God; as deity that is reported to be all loving and all merciful?
    ::有些人宁愿把问题看作是痛苦的问题,而不是邪恶的问题。 你怎能把如此痛苦的存在与无私、无所不知和无私的真主的存在相调和呢?据说,真主确是慈悲的,确是慈悲的。

    Maybe God knows about the suffering and would stop it but, cannot stop it - that would imply God is not omnipotent. Maybe God is able to stop the suffering and would want to but does not know about it - that would imply God is not omniscient. Maybe God knows about the suffering and is able to stop it but does not wish to assuage the pain - that would imply God is not omnibenevolent.  These options are explored by those in a tradition of thought known as Process Theology (see below).  In the very least, David Hume argues, the existence of evil does not justify a belief in a caring Creator.
    ::真主或许知道而阻止它,但真主不能阻止它,那表示真主不是全能的。也许真主能阻止它,而欲知道它,那表示真主不是全能的。也许真主知道它,而且能阻止它,但并不欲减轻痛苦,那表示真主不是全能的。这些是常受一种常见的善报的人所探讨的。戴维·休姆说:恶行的存在,绝不是确信一个善良的创造者的理由。

    The Problem of Evil
    ::邪恶问题

     The problem of evil is the result of the combination of a set of ideas.  It is a problem with concepts  and ideas.
    ::邪恶问题是一系列想法结合的结果,是概念和想法的问题。

    lesson content

    EPISD Informed Problem Solvers Goal
    ::EPISD 信息化解决问题者目标

    Argument
    ::参数参数

    Premises/Conclusion
    ::房地/结论

    1.  the deity is ALL GOOD-The deity is ALL KNOWING (omniscient)
      ::神是所有好 - 神是所有知识(无所不知)
    2. The deity is ALL POWERFUL (omnipotent)
      ::众神是万能的,是万能的。
    3.  Evil exists
      1. Natural evil exists
        ::自然的邪恶存在 自然的邪恶存在
      2. Moral Evil exists
        ::道德邪恶的存在

      ::邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 邪恶存在 道德存在 邪恶存在 邪恶存在
    4. A+B+C+D(1) OR D(2)  = PROBLEM OF EVIL
      ::A+B+C+D(1)或D(2) = EVIL问题

     Possible Responses:
    ::可能的答复:

    • Get rid of A or B or C or D
      ::摆脱 A 或 B 或 C 或 D
    • Get rid of the idea of the deity altogether
      ::完全摆脱神神的念头
    • Somehow try to explain that there is a way to have A+B+C+D without a contradiction or inconsistency.
      ::不知何故, 试图解释有办法让 A+B+C+D 没有矛盾或不一致。
    • If (3) succeeded there would be no Problem of Evil. 
      ::如果(3)成功,就不会有邪恶问题。
    • There have been many people over two thousand years who think that there is no way that attempting (3) can succeed.
      ::两千年多以来,许多人认为,尝试(3)不可能成功。
    • so, there are four basic approaches to the problem and each will be examined in the following sections.
      ::因此,对这个问题有四种基本办法,将在以下各节中加以审查。
    • Theodicy explain how the traditional idea of the deity could be consistent with the existence of evil (3)
      ::论断解释传统神灵概念如何与邪恶的存在相一致(3)
    • Transformation of Evil transform the idea of evil so that it is not evil-(1)change D
      ::变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪 变邪
    • Process Theology change the idea of the deity-(1)Change A or B or C
      ::过程神学改变了神的观念(1) 改变A或B或C
    • Atheism there is no deity at all and thus no problem with evil and its relationship to the deity (2)
      ::无神论根本不存在任何神,因此对邪恶及其与神的关系没有任何问题(2)

    The problem results from the apparent inconsistency or contradiction in a number of traits associated with the Supreme Being: God.
    ::问题的根源是,与 " 至高无上者 " -- -- 上帝 -- -- 有关的一些特征明显不一致或矛盾。

    To put this Argument into a Logical Form, consider this valid argument pattern
    ::要将此参数设置为逻辑格式, 请考虑这个有效的参数模式

    Premises/Conclusions
    ::房地/结论

    1.  P > Q 
      ::P > Q
    2. Q
      ::质 质
    3. P
      ::P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P P

    Example
    ::示例示例示例示例

    1. If fire, then Oxygen
      ::如果着火,那么氧气
    2. No Oxygen
      ::无氧氧
    3. Then, no fire
      ::那么,没有火

    Now applied to the Problem of Evil
    ::现在适用于邪恶问题

    Premises/Conclusion
    ::房地/结论

     If there is a Deity, then NO EVIL
    ::如果有神神,那么没有EVIL

    1. There is Evil  
      ::邪恶存在,邪恶存在
    2. There is no Deity 
      ::没有神,没有神
    • It does NOT mean that there is no GOD.
      ::这并不意味着没有耶和华。
    • That is but one possibility. It does mean that there is either no GOD at all or no GOD that at the same time is all good  and all powerful and all knowing .
      ::这只是一种可能性。它的确意味着,要么根本没有任何真主,要么根本没有任何真主,同时,它是善良的,是强大的,是全知的。

      Argument Against There Being a Deity
    ::反对有神的论据

    Consider this:
    ::考虑以下各点:

    1. God is all powerful
      ::上帝是万能的,神是万能的
    2. If omnipotent God exists, there can be no evil
      ::如果万能的真主存在 就不会有邪恶
    3. God is all good
      ::上帝是善良的
    4. If omnibenificent God exists , there can be no evil
      ::如果万福的上帝存在 就不会有邪恶
    5. Evil exists
      ::邪恶存在
    6. If Evil exists, there can be no God
      ::如果邪恶存在 就没有上帝
    7. Therefore, it logically follows that
      ::因此,合乎逻辑的推理是:

     Either
    ::两者中

    1. God does not exist at all
      ::上帝根本不存在
    2. God is not all powerful- lacking in some power
      ::真主不是全能的,不是全能的;他不是全能的,不是全能的;
    • God is not all knowing
      ::真主不是全知的,真主是不全知的。
    • God is not all good -creator of evil or lacking in something that is good
      ::真主不是善事,不是善事,不是恶事的创造者,也不是缺善事的缺乏者。

    The four approaches will be presented and criticized.  Before doing so some general background points are in order.
    ::将提出并批评这四种办法,在此之前,应先提出一些一般性的背景要点。

    Belief Systems and Critical Thinking
    ::信仰系统和批判思考系统

    As people grow and mature and learn they acquire beliefs and entire belief systems.  They do so through receiving and accepting as true stories about how things are in this world and in a realm beyond this one and through the beliefs implicit in ordinary language and its usages.  Thus are acquired assumptions and presuppositions for the thought processes entered into through life.  In the beginning those acquiring such beliefs want to be accepted and even valued by the various groups of which they are members or for which they desire to be members, so there is an emphasis on acceptance of the beliefs shared by members of those groups and not on review or criticism of them. There is little, if any, reflective thought or critical thinking taking place.  Little is needed if the majority of group members are operating with the beliefs without questioning of them.
    ::随着人们成长、成熟和学习,他们获得信仰和整个信仰体系,他们通过接受和接受关于这个世界和这个以外一个领域的情况的真实故事,并通过普通语言及其用法所隐含的信念这样做,从而获得对人生思想过程的假设和预言,获得这种信仰的人在开始时希望被他们所参加或希望成为成员的不同群体所接受甚至珍视,因此强调接受这些群体成员共有的信仰,而不是审查或批评这些信仰。几乎没有反映思想或批判性思维发生,如果大多数群体成员是在没有质疑其信仰的情况下进行活动,那么就没有什么必要了。

    Once acquired the belief systems function as a basis for the acquisition of additional beliefs.  As another idea is presented it is placed within the context of the previously acquired beliefs and if the new candidate for inclusion is consistent with or coherent with the prior beliefs and ideas it is accepted as also being true.  This is the coherentist theory of truth.  The problem with that approach to truth is that there needs to be some other method for the establishment of the fundamental beliefs or else the entire structure of beliefs while internally coherent might not be supported by any evidence external to the beliefs themselves.
    ::一旦获得信仰,信仰体系就成为获取其他信仰的基础,另一个观点则被放在先前获得的信仰的背景下,如果新候选人被接纳为符合或符合先前信仰和思想,则被接受为事实,这是前后一致的真理理论,对真相采取这种态度的问题是,需要用其他方法来确立基本信仰,或者整个信仰结构,而内部一致性则可能得不到信仰本身之外任何证据的支持。

    As belief systems expand they can reach a point where beliefs and ideas have been accepted too hastily and when a culture or individual reach a point where reflective thought can be afforded inconsistencies and perhaps even outright contradictions may appear upon reflection.  Upon the first realization of problems, the belief systems will not be abandoned altogether and will not even be thrown into serious doubt.  Rather there will be attempts to preserve the belief system through the introduction of qualifiers and alternate interpretations designed to account for what are to be termed “apparent” discrepancies.  This process will continue until the introduction of the qualifiers and alternative interpretations reaches a point where they generate the need for even further such qualifiers and the process then becomes so burdensome that the fundamental beliefs and ideas may then come under the most careful scrutiny and there is an acceptance of a need for an alternate set of beliefs that are more internally coherent and satisfying to demands of reason and the desire for external grounding.
    ::随着信仰体系的扩大,信仰体系可以发展到这样一种地步,即信仰和思想被过于仓促地接受,当一种文化或个人达到一个点,反思的思想可以产生不一致之处,或许甚至可能出现彻底的矛盾,反之,反之可能出现反射;在第一次意识到问题之后,信仰体系不会完全被抛弃,甚至不会被严重怀疑;相反,人们会试图通过引入限定词和替代解释来维护信仰体系,以说明所谓的“明显”差异;这一进程将继续下去,直到引入限定词和替代解释达到一个点,从而产生甚至进一步需要这种限定词和过程的难度,从而使得基本信仰和思想随后可能受到最仔细的审视,人们也接受需要一套替代的信仰,这些信仰在内部更加一致,更能满足理性的要求和外部基础的愿望。

    This occurred in the time of Socrates when the many stories about the gods and goddesses were seen through the eyes of critical reasoning to be inconsistent and incoherent.  For Socrates a basis for the grounding of morality and the social order was needed other than that provided by the stories of the Greek deities.  In addition to sharing this realization with Socrates, Plato saw that the ideas and theories of the pre-Socratic's were inconsistent and there was needed an alternate view of what made anything real and how one could know anything.
    ::这发生在苏格拉底时代,当时许多关于神和女神的故事在批判性推理的眼中被看成前后不一致和不一致。对于苏格拉底来说,除了希腊神的故事之外,还需要建立道德和社会秩序的基础。除了与苏格拉底分享这一认识外,柏拉图还看到,前苏格拉底的思想和理论是不一致的,需要从另一个角度来看待什么是真实的,人们如何知道什么是真实的。

    Now for Socrates, Plato and Aristotle the idea of the Greek deities came to make little sense in the light of reason and so the idea of a more abstract entity emerges with them as more satisfying as an explanation of origins and order. Their ideas satisfy the dictates of reason for which they abandoned the blind adherence to the stories of their ancestors.  These are developments that mark the origins of philosophical thought in the West.
    ::现在对于苏格拉底、柏拉图和亚里士多德来说,希腊神的理念在理性方面变得毫无意义,因此,一个更加抽象的实体的概念随着它们的出现而出现,如同对起源和秩序的解释一样令人满意。 他们的思想满足了他们放弃盲目坚持其祖先故事的理由。 这些是西方哲学思想起源的发展。

    With other western religious belief systems there were also prompts to the development of a critical thought tradition. The early Hebrew deity is one that has apparent weaknesses and is not at all perfect in every way.  It is jealous and vindictive and unjust. For the Christians the idea of the Hebrew deity was not going to be acceptable to those who had come under the influence of the Greek manner of thought.  The Christians take the idea of the all perfect being, the source of all that is true, good and beautiful, from the Greeks and layer it over the idea of the single deity of the Hebrews.  The ideas about the qualities of the early Hebrew god when combined ideas about the Greek ideal deity have made for many problems.  The Western traditions treat the scriptures as being in some sense divinely inspired or authored and thus, for many in those traditions who are conservative and literalists, they carry the ideas of the early Hebrew deity along with them leading to complications as there arises the need to explain how an all good deity and an all merciful deity can be so cruel and vindictive as in some of the stories in the early books or chapters of the scriptures.   The problem of evil does not exist for the old testament deity.  That deity is not all good and not all knowing and not all powerful.  The stories in the bible are filled with passages indicating that the deity of the Hebrews was not an "All Perfect Being".
    ::早期的希伯来神神是一个明显的弱点,并非在所有方面都完美无缺的神。它是嫉妒和报复性的,也是不公正的。对于基督徒来说,希伯来神的概念不会被那些在希腊思想方式影响下的人所接受。基督徒认为所有完美的事物,所有事物的来源都是真实的、好的和美丽的,来自希腊人和层次的希伯来人,所有事物的来源都是真实的、善良的和美丽的。早期的希伯来神的品质,在希伯来人理想的神灵的结合思想为许多问题所制造时,它并不是十全十全十全十美的时候,西方传统将圣经视为某种意义上的神圣或创作,因此,对于许多保守和文学传统中的人来说,它们带着早的希伯来神的观念,同时它们又导致复杂的问题,因为需要解释所有善良的神灵和所有仁慈的神灵是如何如此残酷和有说服力的。关于早期希伯来神的神神神的品质的想法,在有些关于希伯来人的理想神神神的结合思想中,却有许多问题。西方传统认为圣经在某种意义上的某种意义上是没有真理的真理的真理的真理的书本和圣经中是没有腐的。问题。问题。所有圣经和圣经的书本是没有腐的。问题。问题。所有圣经的真相的真相的真相的真相的真相的真相是所有。所有。

    The problem of evil comes about when the concept of the deity is changed into one in which the being has all good properties at the same time so that it is thought to be all good and all knowing and all powerful.
    ::当神灵的概念被改变为既具有一切良好特性,又被认为人人善良、人人知情和强大的概念时,邪恶问题就会出现。

    There are several ways to deal with the problem. Process Theology changes the concept of the deity that is all good, all knowing, and all powerful into a deity that is lacking in one or more of those properties. They do it when they reduce the deity to some finite creature-usually thinking of the deity as being similar to a human being - the concept of the deity that causes the problem of evil is a concept that is not one of a human being or any finite being. 
    ::这个问题有几种处理方式。过程神学将神灵的概念改变为神灵,神灵是善良的,是众所周知的,是强大的,是没有一种或多种特性的神灵。当它们把神灵减少到某些有限的生物,通常认为神灵与人相似时,它们就会这样做。 造成邪恶问题的神灵的概念不是人类的概念,也不是任何有限的概念。

    It is not a problem caused by the Bible stories.  In the first books of the Bible  the deity of the Old Testament is not all good. The deity of the Hebrews commits, orders and directs atrocities. The deity of the Old Testament is not all knowing because it creates a being (Lucifer) not knowing that it will do evil. The deity of the Old Testament creates humans not knowing that they will do evil/disobey. The deity comes upon Adam and Eve to discover what they had disobeyed.  The deity of the Old Testament is not all powerful because it does not stop or end the existence of Lucifer. The deity of the Old Testament is not responsible for evil because the cause of evil is placed with an evil agent (Lucifer/the devil/the dark prince), etc...
    ::这不是圣经故事造成的问题。圣经第一本书中,《旧约》的神不是一件好事。希伯来人的神、命令和指使暴行。《旧约》的神并非全都知道,因为它创造了一个不知它会作恶的人。《旧约》的神创造了人类,而人类不知道它们会作恶/违抗。《旧约》的神明降临亚当和夏娃,以发现他们所违抗的东西。《旧约》的神明并不是全能的,因为它没有阻止或结束《路西法》的存在。《旧约》的神明并不对邪恶负责,因为邪恶的起因与邪恶的媒介(卢奇弗/恶魔/黑暗的王子)等等。

    Using the Bible is not helpful to resolve this problem as there are too many inconsistent passages.  To illustrate just take a basic question:  "is evil from god? "
    ::使用《圣经》无助于解决这一问题,因为有太多不一致的段落。 仅仅用一个基本问题来说明: " 是上帝的邪恶吗? "

    lesson content

    EPISD Critical Knowledge and Creative Thinkers Goal
    ::EPISD 关键知识和创意思想者目标

       The Lord is All-Good ( O mnibenevolent)
    ::主是至善的,是至慈的。

    Deuteronomy 32:4, 4 He is the Rock, his works are perfect, and all his ways are just.  A faithful God who does no wrong, upright and just is he.
    ::他就是摇滚,他的作品是完美的,他的一切道路都是公正的。一个忠实的真主,他不犯错,他确是正直的,确是正直的。

    Psalms 19:7-8, 7 The law of the LORD is perfect, reviving the soul.  The statutes of the LORD are trustworthy, making wise the simple.  8 The precepts of the LORD are right, giving joy to the heart.  The commands of the LORD are radiant, giving light to the eyes.
    ::耶 和 華 的 律 法 是 完 全 的 、 使 人 复活 . 耶 和 華 的 律 例 是 可 信赖 的 、 使 人 更 明 白 。 8 耶 和 華 的 戒 律 是 对 的 、 使 心 喜 乐 . 耶 和 華 的 律 法 是 光 耀 的 、 使 眼 光 明

    Psalm 145:9  9 The LORD is good to all;  he has compassion on all he has made.
    ::诗篇145:9 9 耶和华对所有人都好,他怜悯自己所做的一切。

    Micah 7:2, 2 The godly have been swept from the land; not one upright man remains.  All men lie in wait to shed blood;  each hunts his brother with a net.
    ::米迦 7: 2 2 2 神圣的被扫荡在这片土地上;没有一个正直的人留下;所有人都在等待流血;每个人都用网子猎杀他的兄弟。

    James 1:13  13 When tempted, no one should say, "God is tempting me." For God cannot be tempted by evil, nor does he tempt anyone
    ::詹姆斯 1: 13 13 受诱惑时,任何人不得说:真主诱惑我!真主绝不能使恶魔诱惑,也不得使任何人诱惑,

     

       God is R esponsible for all goodness and all evil
    ::真主对於善和恶事,全负全的责任。

    Isaiah  45:7,  7   I form the light and create darkness,  I bring prosperity and create disaster; I, the LORD, do all these things.
    ::以 赛亚 45 : 7 、 7 、 造光 、 创造 黑暗 、 带来 繁荣 、 制造 灾难 . 我 耶和華 、 作所有这些事

    Jeremiah  18:11,  11 "Now therefore say to the people of Judah and those living in Jerusalem, 'This is what the LORD says: Look! I am preparing a disaster for you and devising a plan against you. So turn from your evil ways, each one of you, and reform your ways and your actions.'
    ::耶 利 米 十八 、 十 一 、 十 一 、 十 一 、 向 猶 大 民 和 耶路撒冷 人 說 、 耶 和 華 如 此 說 、 我 为 你 豫 備 灾 祸 、 谋 谋 谋 谋 谋 害 你 . 你 各 人 都 要 转 转 你 的 恶 道 、 改 改 你 的 道 道 、 改变 你 的 善 行

    Lamentations 3:38 38 Is it not from the mouth of the Most High that both calamities and good things come?
    ::苦难3: 38 38 难道不是来自最高阶层的口 灾难和善事都会来吗?

    Ezekiel 20:25 25 I also gave them over to statutes that were not good and laws they could not live by;
    ::以西结 20: 25 25 我还给他们一些 不好的法规 和他们无法忍受的法律;

    Amos 3:6  6 When a trumpet sounds in a city,  do not the people tremble? When disaster comes to a city, has not the LORD caused it?
    ::当一个城市的号角响起的时候,人们难道不颤抖吗?当一个城市遭遇灾难的时候,难道不是耶和华造成的吗?

     So when anyone thinks of the deity as the "Being" of the Old Bible the problem of evil is "solved" by abandoning the concept that creates the problem in the first place.  If one thinks of the deity as a parent not knowing what its children will do or not responsible for what its children do or as some being testing humans or not able to prevent evil then the problem is "solved” by abandoning the concept that creates the problem in the first place when the deity is changed from a being with infinitely good properties and powers into a mere human.
    ::因此,当任何人把神当做旧圣经的“做人”时,邪恶问题就被“解决了 ” , 放弃最初造成问题的概念。 如果一个人把神当做父母,不知道自己的孩子会做什么,或者不为自己的孩子做什么负责,或者某些孩子正在试验人类,或者无法预防邪恶,那么问题就被“解决 ” , 放弃创造问题的概念,当神从拥有无限美好财产和权力的世世代代转变为单纯的人类时。

    The problem of evil arises as an attempt to give an account that makes sense as to how an all perfect being could exist at the same time that there exists moral evil.  Troubles with a simple belief prompt critical reflection and the desire to use reason to support the belief system.  Consideration of the troublesome issues led to Augustine and Aquinas moving beyond the traditions of faith and into philosophical thought and a reliance on reason to interpret and defend key beliefs in the Christian tradition.
    ::邪恶问题的出现是为了试图说明在存在道德邪恶的同时,如何存在所有完美的存在,这是有道理的; 简单的信仰引起的麻烦要求我们进行批判性反思,并希望利用理性来支持信仰体系; 考虑棘手的问题导致奥古斯丁和阿奎纳斯超越了信仰传统和哲学思想,并依赖解释和捍卫基督教传统中的关键信仰的理由。

    The Nature of Evil
    ::邪恶的大自然

    "Evil" has a wider range of definitions than that for which human or supernatural agents are responsible.There are two main types of evil:
    ::“邪恶”的定义范围比人类或超自然物剂所应负责的定义范围更广。

    • Moral evil - This covers the willful acts of human beings (such as murder, rape, etc.)
      ::道德邪恶 -- -- 这包括人的蓄意行为(如谋杀、强奸等)
    • Natural evil - This refers to natural disasters (such as famines, floods, etc.)
      ::自然邪恶 -- -- 指自然灾害(如饥荒、洪水等)。

     Of these two types, we may further divide both of them into the following two classes:
    ::在这两种类型中,我们可以将两者进一步分为以下两类:

    • Physical evil - This means bodily pain or mental anguish (fear, illness, grief, war, etc.)
      ::身体上的邪恶 -- -- 这意味着身体上的疼痛或精神上的痛苦(恐惧、疾病、悲痛、战争等)
    • Metaphysical evil - This refers to such things as imperfection and chance (criminals going unpunished, deformities, etc.)
      ::形而上学的邪恶——这是指不完善和机会(罪犯逍遥法外、畸形等)等。

    The problem itself arises because of certain qualities which religious believers grant to God, and the consequences of these given certain observations about the world. To illustrate these consider three qualities that most religious believers would not want to deny to the deity: absolute goodness (omnibenevolence), absolute power (omnipotence) and absolute knowledge (omniscience). Now, add to this the observation that there is evil in the world. Setting aside for the moment the question of how a good God could create a world with evil in it, ask yourself why such a deity does not do something to help combat such evil. Many theologians and philosophers over the centuries have asked this question and we will now look at some of the answers they have given.
    ::问题本身之所以出现,是因为某些宗教信徒赋予上帝的品质,以及这些品质对世界的某些观察所造成的后果。为了说明这些品质,大多数宗教信徒不想否认神灵的三种品质:绝对善(全善)、绝对权力(全能)和绝对知识(全能)。现在,除此以外,还要指出世界上有罪恶。先把一个善良的真主如何创造出一个邪恶的世界的问题搁置一边,问自己为什么这样的神灵不能帮助打击这种罪恶。许多神学家和哲学家在几个世纪里都提出了这个问题,我们现在将研究他们给出的一些答案。

    According to the history of this issue and contemporary concerns it is moral evil that is the crux of the problem more than natural evil. Natural evil may be conceived of as simply part of nature and not evil at all. However, there are those who think that it may be possible to accept that God accepts moral evil and such evil may have a purpose or explanation consistent with the existence of a supreme being but that there could be no good reason for God to have natural evil in the Universe. There is therefore the argument against the existence of God based on natural evil.
    ::根据这个问题的历史和当代关注,道德邪恶比自然邪恶更是问题的关键,自然邪恶可以被视为自然的一部分,而不是任何邪恶。然而,有些人认为,也许可以接受上帝接受道德邪恶,而这种邪恶可能有与存在最高者相符的目的或解释,但真主在宇宙中没有理由有自然邪恶。因此,有人反对基于自然邪恶的上帝存在。

    The Problem of Evil
    ::邪恶问题

      Premises/Conclusion
    ::房地/结论

    1. If God exists, then there exists a being who is omniscient, omnipotent, and perfectly good.
      ::如果上帝存在,那么就有一个无所不知、无所不能、完美无缺的人。
    2. If there existed a being who were omniscient, omnipotent, and perfectly good, then there would be no natural evil.
      ::如果存在一个无所不知、无所不能和完美无缺的人,那么就不会有自然的邪恶。
    3. But there is natural evil.God does not exist.
      ::但有自然的邪恶 上帝不存在

    Key Questions
    ::关键问题

    Now we focus on the key questions;
    ::现在,我们把重点放在关键问题上;

    Is it possible for there to be an All Powerful, All Knowing and All Good deity and for moral evil to exist at the same time?
    ::难道一个万能的、全知的、善良的主宰能存在,而道德邪恶能同时存在吗?

    1. Can the apparent inconsistency be resolved in any manner that preserves all the characteristics of an All Perfect or Supreme Being?
      ::能否以任何能够维护 " 万能 " 或 " 至高无上的 " 人的所有特征的方式解决明显的不一致问题?
    2. Is it necessary to change the idea of the Supreme Being to account for the simultaneous existence of moral evil and a supreme being?
      ::是否有必要改变 " 最高者 " 的观念,以说明道德邪恶和最高者同时存在的原因?
    3. Is it necessary to change the idea of the nature of evil to account for the simultaneous existence of moral evil and a supreme being?
      ::是否有必要改变关于邪恶性质的想法,以说明道德邪恶和至高无上者同时存在的原因?
    4. Does the existence of moral evil lead to the conclusion that there is no deity at all? Does it lead to the conclusion that there is no All Perfect Being?
      ::道德邪恶的存在是否得出了根本没有神灵的结论? 它是否得出了“没有完美人”的结论?

    Problems
    ::问题、问题、问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题、 问题

    Greek Philosophy
    ::希腊哲学

    In the opening of the dialogue by Plato, Phaedo , Plato has Socrates recognize that things come in opposing pairs.  If there was no pain we would not appreciate being well and pleasure.  When applied to the problem of evil it would mean that if there is to be good there must be evil and so whatever is called good must come from the source of all creation and that in turn means that from that source comes evil as the necessary counterpart to good.  This then means that the Single Supreme Being is not only the creator of good but also of evil.  How then is the Supreme Being the deity, the creator of all to be considered as all good if the deity created evil as well as the good that there is?
    ::柏拉图、普埃多、柏拉图在开诚布公的时候,已认识到事情是互相对立的。如果没有痛苦,我们就不会喜欢幸福和快乐。如果把问题应用到邪恶身上,那将意味着:如果善有恶,那么,善有恶,那么,善有恶,那么,善有恶有恶报,而善有恶报。这意味着,独一的至尊不仅是善的创造者,也是恶的创造者。至尊的主宰,是万物的创造者,如果万物的创造者是恶报和善报的话,那又是怎样的呢?

    Judeo-Christian Tradition
    ::犹太基督教传统

    If evil is not directly the creation of the deity but comes about through the actions of a fallen angel, Lucifer, and the weakness of human beings who succumb to temptation to do moral evil then how is it not the result of what the deity has done? If all comes from the deity then would not evil as well as the good come from the deity?  Now if evil comes from the deity or God then how bad could it be?  If evil comes from God, then how could God punish those who do it?  If evil comes from Lucifer and from human failings and from temptations, then how could the all loving and merciful God punish those whom God knew in advance were created by that God with those weaknesses and knowing in advance that they would fail?   How could the all perfect being not stop Lucifer, take away the failings, and prevent the temptations?  If the causes of evil doing are not stopped and if instead are quite to the contrary actually created by God, why would an all loving God punish those made imperfect by the deity and who God knew before they were created would give in to the evil that God creates, permits and knew in advance would overcome the creatures that God made as imperfect?
    ::如果恶魔不是真主所创造的,而是恶魔的本能,那末,如果恶魔不是因为恶魔的本能,那末,真主怎能惩罚作恶者呢?如果恶魔的本性,是因恶魔的本能而降下的;如果恶魔的本性而降下的,是因恶魔而降下的;如果恶魔的本性而降下的,是因恶魔的本能而降下的;如果恶魔的本性而降下的,是因恶魔的本性而降下的;如果恶魔的本性而降下的,是因人类的过失和诱惑而降下的;如果恶魔的本性而降下的,降下的,是恶魔的,和人类的本性所降下的,和人类的本能的本能的本性,那末,凡博爱和仁慈的真主所预先创造的,都借真主的本能创造的本性而加以惩罚,并且知道真主所创造的本性不全能的恶果,难道万能不全能战胜真主吗?

    Bible Stories
    ::《圣经故事》

    Bible stories do not solve the problem of evil, they make it worse as they are stories from the Hebrews who did not think of the deity as being all perfect and all good.  The idea of the deity in the early bible stories is not the idea or concept of the deity that produces the problem of evil.  The deity of the Hebrews appears not able to place a check on Lucifer.  The deity of the Hebrews might not have been thought of as being all powerful.  Thus, the use of the Bible to address the problem of evil merely introduces troublesome historical elements into the entire matter.  If there is a fallen angel responsible for the evil and then the deity is the creator of that angel then why is the deity not responsible for the evil done by the fallen angel if the deity knew before creating the angel everything that the angel would do?  The Hebrew deity had not the all knowing characteristic of later thought. So for the Hebrews and their stories there is no problem of evil because they did not have the concept of the deity that produces the problem of evil. One approach to dealing with the problem and solving it in some sense is to change the idea of the deity (Process Theology) to something closer to the earlier ideas.  Take away the all powerful or the all knowing or the all good character of the deity and there is no problem of evil as there was none until after the Christian era began.
    ::圣经的故事并不能解决邪恶问题,更糟糕的是,那些希伯来人的故事,他们并不认为神是完美和美好的。早期圣经故事中的神不是产生邪恶问题的神的概念或概念。希伯来人的神灵似乎无法对路西法进行检查。希伯来人的神灵可能没有被认为完全强大。因此,用圣经来解决邪恶问题只是给整个事情带来麻烦的历史因素。如果一个对邪恶负有责任的堕落天使,那么神是该天使的创造者,那么,如果在创造天使之前神灵知道天使会做什么事,为什么神灵对堕落天使的邪恶不负责?希伯来神灵并没有完全能够检查卢西法。对于希伯来人及其故事来说,不存在邪恶的问题,因为他们没有产生邪恶问题的神灵概念。处理问题和解决问题的神灵是该天使的创造者,那么在创造天使之前,神灵知道天使会做的一切事情?希伯来神的神灵并不是后来思想中最清楚的特征。直到更早地了解坏的时代才开始。

    Theodicy
    ::陈词滥调

    Any attempt to make the existence of an all-knowing, all-powerful and all-good or omnibenevolent God consistent with the existence of evil is known as a Theodicy.  It is an attempt to justify the ways of God to humans. It is as attempt to explain the coexistence of God and evil. 
    ::任何企图使一个全知的、全能的、善良的、全能的、博爱的真主的存在与恶行的存在相符合的行为,都称为妄言,它欲为人类辩护,也企图为真主的行为和罪恶而解释。

    Now what operates in these attempts to rescue the idea of the existence of a deity from the charge that there cannot be a deity if there is moral evil is the very subtle altering of the idea of the deity from that of a supreme and all perfect being to something other than that.  All criticisms of these apologists or defenders involve exposing the subtle attempt to convert the idea of the supreme being from one that so perfect as to generate the problem of evil in the first place to the idea of the deity as not quite being all perfect or all knowing or all powerful or all good. The problem of evil is the result of logical analysis; the inconsistency in the ideas of an all knowing, all powerful and all good being that is the creator of the universe with the existence of moral evil.
    ::现在,这些试图挽救神的存在概念的企图,从如果存在道德邪恶就不可能有神灵的指责中解救出神灵存在的概念,就是把神灵的概念从一个至高无上的、完美无缺的观念非常微妙地从一个至高无上的观念转变为其他的东西。 所有这些对神灵或维权者的批评都涉及揭露将神灵思想从一个极完美地产生邪恶问题的微妙企图,而首先产生邪恶问题的神灵不是完全完美,也不是全部知道,也不是所有力量或一切善良的观念。 邪恶问题是逻辑分析的结果;所有知情者、所有强者和善良者的想法不一致,那就是宇宙的创造者与道德邪恶的存在。

    Historical Explanation
    ::历史解释

    The early Hebrew deity is one that has apparent weaknesses and is not at all perfect in every way.  It is jealous and vindictive and unjust. For the Christians the idea of the Hebrew deity was not going to be acceptable to those whom they hoped to convert: those who had come under the influence of the Greek manner of thought, those other than the Hebrews. The Christians take the idea of the all perfect being, the source of all that is true, good and beautiful, from the Greeks and layer it over the idea of the single deity of the Hebrews and the history of that idea as presented in the Hebrew scriptures. The ideas about the qualities of the early Hebrew god when combined ideas about the Greek ideal deity have made for many problems.
    ::早期的希伯来神是一个有明显弱点的神,并非在所有方面都完美无缺的神。它是嫉妒、报复和不公正的。对于基督徒来说,希伯来神的思想不会被他们希望皈依的人所接受:那些曾受希腊思想影响的人,不是希伯来人的人。基督徒认为所有完美的存在的想法,所有这一切的源泉都是真实的、善良的和美丽的,来自希腊人和层层,而不是希伯来经中希伯来人单一神的观念和该思想的历史。希伯来神的早期神的品质,当关于希腊理想的观念结合在一起时,希伯来神的品质已经解决了许多问题。

    Theodicists
    ::理论家

    Augustine :   Humans are free and Humans have fallen because they are as children.
    ::奥古斯丁:人类是自由的,人类因为还是孩子而堕落。

    St. Augustine proposed a solution to the problem by blaming it on the fall of humanity after the disobedience in the Garden of Eden. From this view, humankind is responsible for evil by being led astray by Satan. This not only absolves the deity, the God, of creating evil but also allows the deity to show the world its love by bringing a form or version of itself into physical form in the presence of the Christ into the world. The Supreme Being, God, is seen as involved in soul making. Humans are growing from bios to zoe: from undeveloped life to divine love and spiritual life. However, the existence of evil leads to the questioning of the existence of an all loving, all good and powerful deity. The large amount of evil is particularly difficult to explain.
    ::圣奥古斯丁提出解决问题的办法,在伊甸园不服从命令之后,将这一问题归咎于人类的倒台。从这一观点看,人类对邪恶负有责任,因为撒旦误导了人类。这不仅免除了上帝创造邪恶的神明,而且允许神灵在基督面前将自己的形式或形式化化的肉体形式带给世界来表达它的爱。上帝认为,神灵是灵魂的创造者。人类正在从生物发展到zoe:从未发展的生活到神圣的爱和精神生活。然而,邪恶的存在导致质疑所有慈爱、一切善良和强大的神灵的存在。大量的邪恶尤其难以解释。

    Irenaeus:  Developmental and Teleological view God is involved with soul-making. 
    ::Irenaeus: 发展和神学观点,上帝参与灵魂的创造。

    Irenaeus (130-202 AD) thought that the existence of evil actually serves a purpose. From his point of view, evil provides the necessary problems through which we take part in what he calls "soul-making". From this point of view, evil is a means to an end in as much as if it did not exist, there would be no means of spiritual development.  However, with this view God is the author of evil and although it has a purpose it challenges the nature of God as being all good.
    ::以雷瑙斯(130-202 AD)认为邪恶的存在确实有其目的。从他的观点来看,邪恶提供了必要的问题,让我们参与他所说的“造化灵魂 ” 。 从这个角度看,邪恶是达到目的的手段,即使它不存在,也没有任何精神发展的途径。然而,在这种观点下,真主是邪恶的创造者,尽管它的目的在于挑战上帝的本性,因为它是善良的。

    Irenaeus' view has been put forward in modern times by such philosophers as John Hick ( Evil and the God of Love , 1966) and Richard Swinburne. According to this view the pains and sufferings of the world are meant by God to act as a means of producing a truly good person.
    ::伊雷诺斯的观点在现代由约翰·希克(1966年爱神和爱神)和理查德·斯温本(Richard Swinburne)等哲学家提出。 根据这一观点,世界的痛苦和痛苦被上帝指为创造真正好人的手段。

    However, this view has been severely criticized this view. Using human suffering as a means to good is criticized and condemned on the grounds that the suffering of one child can never be justified in terms of what good results. Again this defense of the deity brings into question the all-good aspect of the deity.
    ::然而,这种观点受到严厉批评,有人批评和谴责利用人类痛苦作为行善的手段,理由是一个儿童的痛苦永远无法从什么好结果来证明是正当的,这种对神的辩护再次使人质疑神的全善方面。

    John Hick : Developmental and Teleological view: God is involved with soul-making. 
    ::约翰·希克:发展和神学观点:上帝参与灵魂创造。

    Hick's answer involves interpreting the creation story in Genesis in a non-literal fashion. Rather than regarding the story as an account of what has already happened, he suggests that we consider it an account of what is currently taking place. The idea here is that we are an integral part of God's creation. In essence, we have not yet reached the final 'day' of creation. God is still, in a way, creating humanity (using us as tools and as that which is shaped). This earth is seen as a factory for making souls. This creation requires the possibility that we suffer in order to provide incentive for improvement.
    ::希克的回答是用不识字的方式解释创世故事的创造故事。 他建议我们不要把这个故事当作对已经发生的事情的描述,而是把它看作是对目前发生的事情的描述。 我们的想法是,我们是上帝创造的一部分。 实际上,我们还没有达到创造的最后一天。上帝仍然在以某种方式创造人性(用我们作为工具,用我们塑成的形状)。地球被视为制造灵魂的工厂。这种创造需要我们遭受痛苦的可能性,以激励改善。

    Transworld Depravity
    ::跨世界重度

    • This is the idea that humans sin in all possible worlds or else
      ::这就是人类在所有可能的世界里 犯罪或者其他
    • God is not all good or not all powerful
      ::上帝不是万能的,也不是万能的,不是万能的,不是万能的,不是万能的,
    • God cannot create a world with moral Good and without moral EVIL
      ::上帝不能创造一个道德善良的世界,没有道德的埃维勒,上帝不能创造一个道德善良的世界。

    Therefore, every world that God creates must have not only the possibility of evil in it but actual evil as well.
    ::因此,上帝创造的每一个世界不仅必须具有邪恶的可能性,还必须有实际的邪恶。

    Using Evil to Produce Good
    ::利用邪恶生产好

    Those who argue that the deity is using evil to bring about good and so somehow good produces good, have to contend with the following counter argument that establishes that there must be some evil that does not produce the good in any way: that there is a high probability that there exists purely gratuitous moral evil.
    ::那些认为神神正在利用邪恶来创造善,因而以某种方式创造善的人,必须面对以下反论,该论论论认为,一定有一些邪恶不会以任何方式产生善:存在纯粹无益的道德邪恶的可能性很大。

    It is possible that there are and have been acts of evil that have not led to any good result whatsoever. Thus, the argument to defend God based on the claim that the deity is using evil for some good purpose is defeated. Based on the mere possibility of an act of evil, human suffering, that is completely gratuitous. It would be an act in which a human does an evil act and another human suffers as a result but the act is not witnessed by anyone and both the evil doer and the victim of the evil deed die without communicating it to anyone directly or indirectly. It is possible for such an act to occur and is so then there would be no possibility for it to teach any lesson to anyone. There would be no possibility for it to lead to a greater good.  
    ::可能存在而且曾经有过任何恶行,但没有带来任何好结果。因此,根据神为某善而利用邪恶的主张为真主辩护的论据被挫败了。仅仅因为有可能发生邪恶、人类痛苦,这是完全无益的;如果一个人作恶,而另一个人因此受苦,但这种行为没有被任何人目睹,邪恶的行为者和罪恶行为的受害者死亡,而没有直接或间接地告诉任何人。这种行为有可能发生,因此,它不可能向任何人说明任何教训。它不可能带来更大的好处。

    This is an inductive argument because it is based upon possibility.  It defeats the defense of the existence of an all perfect deity that is all good and all powerful and all knowing at the same time.
    ::这是一个感人的论点,因为它基于可能性。 它挫败了对一个完美神灵存在的辩护,而这个神灵是善良的,是强大的,同时也是知道的。

    Theodicy: Free Will Defense and the Nature of God in the Presence of Moral Evil
    ::论论:在道德邪恶面前的自由意志防卫和上帝的自然

    The Argument
    ::争论

    Premises/Conclusion
    ::房地/结论

    1. Evil is the result of human error-Human error results from free-will (the ability to do wrong)
      ::邪恶是人为错误的结果,人为错误是自由意志(做错事的能力)造成的。
    2. If we didn't have free-will we would be robots
      ::如果我们没有自由意志 我们就会变成机器人
    3. God prefers a world of free agents to a world of robots
      ::上帝更喜欢一个自由代理人的世界 而不是机器人的世界
    4. Evil is therefore an unfortunate - although not unavoidable outcome - of free-will
      ::因此,邪恶是自由意志的不幸结果,尽管不是不可避免的结果。
    5. For God to intervene would be to go take away our free-will
      ::因为上帝的干预就是带走我们的自由意志
    6. Therefore, God is neither responsible for evil nor guilty of neglect for not intervening.
      ::因此,真主对於罪恶既无责任,对於疏忽也无责任。

    Arguments and Counter-Arguments for the  Free Will Defense 
    ::自由意志防卫的论据和反驳论据

    lesson content

    EPISD Informed Problem Solvers Goal
    ::EPISD 信息化解决问题者目标

    Consider these cases meant to illustrate that the deity is not removed from responsibility for evil even if humans have free will.
    ::考虑这些案例是为了说明即使人类有自由意志,神灵也不能免除对邪恶的责任。

    Free Will Defense 1 :  The deity is not responsible for the evil but people are responsible all by themselves and without the involvement of the deity because they have and use free will to choose evil.
    ::自由意志防御1:神并不对邪恶负责,但人们自己负责,没有神的参与,因为他们拥有并使用自由选择邪恶的意愿。

    If people do exactly what their deity created them to do then why would they be punished for doing what the creator created them to do?  If the creator knows that the fetus will become a child and grow into a mass murderer and the deity proceeds to allow the conception and the birth and the growth of that human being and then allows that being to get the means together and commit the murders then why would the human being be punished for what the creator-deity made that human being to do?  If it is the choice of the human to kill was it not the choice of the creator to make the being that will choose to do the evil?
    ::如果人们完全按照自己的神创造了他们,那么,为什么他们会因为做创造者所要做的事而受到惩罚呢?如果创造者知道胎儿会变成一个孩子,长大成一个大规模杀人犯,神会开始允许胎儿的受孕、出生和成长,然后允许它共同使用手段并犯下谋杀罪,那么为什么人类会因为创造者-上帝所制造的人类所为而受到惩罚呢?如果人类选择杀人不是创造者所选择的,而是创造者所选择的,那么它会选择做邪恶?

    Counter Example Situation 1
    ::反实例1

    Let's say I run a sports and gun shop in a small town. Someone I know, Joe, comes running into the store and wants to but an automatic weapon. Joe is very agitated and angry and he tells me that he hates all those women across the street in the bakery shop and he is going to teach them a lesson. I tell him that he should not hurt anyone. He says sell me the gun and I do. He tells me he is going to kill those women. I tell him it is wrong to do that and he should not do that. He asks me to sell him the ammunition for the weapon he just bought and I sell it to him. He says he will kill every last one of those women and I say he must not do it. I tell him it is very bad. He asks me to show him how to shoot the weapon and I teach him. I warn him again not to use it to kill people. He goes out of the store and crosses the street and kills everyone of the women.
    ::假设我在一个小镇上经营体育和枪械店。一个我认识的人,乔,跑进商店,想要一个自动武器。乔非常激动和愤怒,他告诉我,他讨厌街对面的面包店里的所有妇女,他要给他们一个教训。我告诉他,他不应该伤害任何人。他说,他应该卖给我枪,我这样做。他告诉我,他要杀死那些妇女。我告诉他,这样做是错误的,他不应该这样做。他要求我把刚买到的武器的弹药卖给他,我把它卖给他。他说,他要杀死每一个妇女,我说,他不可以这样做。我告诉他,这非常糟糕。他要我教他如何开枪,我教他。我再次警告他不要用它来杀人。他走出商店,穿过街,杀死所有妇女。

    When the police question me, I tell them the whole story and I point out that it was not my fault because Joe had free will and I warned him and told him not to do it.
    ::当警察问起我时,我告诉他们整个故事,我指出,这不是我的错,因为Joe有自由意志,我警告他,并告诉他不要这样做。

    Well, most humans would hold me responsible just based on what it was reasonable to think that Joe would do given what Joe said before leaving my store. If I am responsible in part for the killings then what about God who gave Joe life and knew what Joe would do with that life?  I only know pretty darn well what he would do with the weapon. God knows for sure and can stop anything. Or else, God does not know or God does not have all power.
    ::多数人认为Joe在离开我的商店之前会照Joe的话行事。如果我对杀人有部分责任,那末,谁给Joe生命,谁知道Joe将做什么,谁的神呢?我只知道他将拿武器做什么。真主是全知的,是能阻止任何事的。不然,真主不知道,或真主没有全能。

    Free Will Defense 2 :   The deity is not responsible for the evil but people are responsible all by themselves and without the involvement of the deity because they have and use free will to choose evil.
    ::自由意志防御2:神不为邪恶负责,但人们自己负责,没有神的参与,因为他们拥有并使用自由选择邪恶的意愿。

    Counter Example Situation 2
    ::反实例2

    I ask some human being, say Susan, to baby sit for a group of eight children aged 3 to 7.  I ask Susan to watch them for 5 hours. They are playing in the very large ballroom of a mansion. In the ballroom are a large number of toys, electronic games and small rides for children. Some workers had been removing paint from the iron windows and left cans of paint at the far end of the ballroom where the windows are. There is also paint remover, thinners, flammable liquids and a blowtorch they have been using to get the old paint off of the window frames. I instruct Susan to keep the children at the end of the ballroom far away from the painters’ materials. I return five hours later to find the mansion on fire, Susan out in front with three of the children.  The other children were trapped inside and burned to death. I ask her what happened and she said she stepped out of the ballroom for a break and when she returned it was on fire. I ask her how she could do such a thing and she replies that she only stepped out for five minutes and she warned the children before she left not to touch the materials at the end of the ballroom near the windows.  She told them that it was very dangerous. They touched those things anyway. She claims it was not her fault that she warned them, that she didn’t know what would happen. Now if some human made those claims there are few rational adults who would not think that the person who was left to watch the children was responsible for the harm that came to them. That Susan should have known.
    ::我要求一些人,比如苏珊,坐着八个三到七岁的儿童的婴儿,我要求苏珊照看他们5小时。他们正在一间豪宅的大型舞厅里玩耍。在舞厅里,有许多玩具、电子游戏和儿童小游乐场。有些工人从铁窗上拿掉油漆,在舞厅最远的一头留下油漆罐子。还有油漆擦除器、薄剂、易燃液体和喷雾器,他们用来从窗框上取下旧油漆。我要求苏珊在舞厅的尽头看他们。我指示苏珊让孩子们远离画家的材料。我五小时后回来找起火棚,苏珊带着三个孩子在前面。其他孩子被困在铁窗里烧死。我问她发生了什么,她说她走出舞厅休息的时候,当她回去的时候,当她知道她能做什么事情的时候,她回答说她刚走出了5分钟,她才把那些孩子留在舞厅里。她告诉孩子们不要触动那些东西。她说,那些孩子在舞厅里是危险的东西。她告诉了他们。

    If this is what we would think about Susan, then what should we think about GOD, who is supposed to know everything about the past, present and future and is all powerful as well?  Is God responsible for evil?  If we would hold Susan responsible in part for the harm to the children then even more so we must hold the deity responsible for evil since the deity that is all knowing and all powerful could have and should have stopped it as Susan should have stayed with the children to prevent harm.
    ::如果我们这样看待苏珊,那我们该如何看待真主?他应该知道关于过去、现在和未来的一切事情,而且有权有势。上帝对罪恶负责吗?如果我们让苏珊对伤害孩子的部分责任承担部分责任,那么我们就必须让神对罪恶负责,因为神明是众所周知的,一切权力都本可以并且应该阻止它,就像苏珊应该和孩子们一起防止伤害一样。

    Counter Example Situation 3
    ::反实例情况3

    Now think. If the deity made the humans knowing they would choose the evil; is the deity also responsible for that evil? Suppose a deity with all knowledge says to us  if we go through door #3 we will produce a child that will murder more than 550 people.  We heard what the deity told us and believe that the deity is all knowing  and we still chose to go through door #3. The child then grows up and kills 550 people.
    ::想想看,如果神灵使人类知道他们会选择邪恶,神也应对邪恶负责吗?如果一个知道一切的神灵告诉我们,如果我们穿过3号门,我们会生出一个杀死550多人的儿童。我们听到了神灵告诉我们的话,并且相信神灵是知道的,我们仍然选择穿过3号门。 然后,孩子长大了,杀死了550人。

    Would you and I be responsible for those deaths in any way? We might have gone through door #1 or door #2 or door #4 etc... But we chose #3 after knowing what would come if we did so. Well, if we would be responsible so too would the deity who knows in advance and then chooses to create or allow a child to be conceived that is the killer of 550 people.
    ::你和我会为那些死亡负责吗?我们可能已经穿过了1号门或2号门或4号门等等。但是我们选择了3号门,因为我们知道如果我们这样做会有什么结果。如果我们事先知道,然后选择创造或允许一个孩子被想象为550人的杀手的神明也有责任的话。

    Free Will Defense 3 :  The deity is supposed to be all perfect and all good, all knowing, and all powerful at the same time.
    ::自由意志防御3:神灵应该是完美的, 所有的好,所有的知道, 所有的强大 同时。

    The deity permits evil as a consequence of creating creatures with free will. There is no way to have creatures with free will and not permit the possibility for a creature actually choosing evil. The deity knows in advance of a creature coming into existence, all that the creature will choose and do. This is not a denial of the creature's freedom but only foreknowledge of what the creature will do. If the deity were not to allow for free will then it would make puppets/robots of humans. 
    ::神灵允许以自由意志创造生物而使邪恶成为其结果。没有办法让生物有自由意志,而不允许一个生物实际选择邪恶的可能性。神灵事先知道一个生物的存在,而这个生物会选择和做所有的事情。这不是否认这个生物的自由,而只是预先知道这个生物将做什么。如果这个神灵不允许自由意志,那它就会制造人类的傀儡和机器人。

      Counter Example Situation 3
    ::反实例情况3

     A manufacturer of automobiles make two different models.  The testing of one model prior to sale indicates that it has defects in the brake system likely to cause brake failure, accidents, injuries and deaths. The other model is tested and the results indicate no problems at all.  The manufacturer decides to proceed with the production and sale of both models.  The model with known faults does have numerous brake failures resulting in many injuries and deaths.  The manufacturer is held liable for those injuries and deaths due to prior knowledge of the defect and the likelihood of brake failure resulting in injuries and deaths.
    ::汽车制造商制造两种不同的型号:在出售前测试一种型号,表明其刹车系统存在缺陷,可能造成刹车故障、事故、伤亡;另一种型号经过测试,结果显示没有任何问题;制造商决定继续生产和销售这两种型号;已知故障的型号确实有许多制动故障,造成许多伤亡;制造商因事先知道故障和刹车故障可能造成伤亡而对这些伤亡负责。

    Now if instead of the manufacturer of automobiles the deity is the creator of humans.  The deity knows in advance how each human will use free will the deity has given the human.  The deity knows in advance which humans will use free will to choose evil. The deity knows in advance which humans will use free will to choose evil.  The deity chooses which humans will actually be born and survive and live to do those things he deity knows in advance that they will choose to do of their own free will.
    ::现在,如果上帝不是汽车制造商,而是人类的创造者。神预先知道每个人将如何使用自由意志,神就给了人类。神事先知道人类将使用自由意志来选择邪恶。神事先知道人类将使用自由意志来选择邪恶。神事先知道人类将使用自由意志来选择邪恶。神决定了人类将实际出生、生存和生活去做他神事先知道的、他们将自己选择自由意志去做的事情。

    There would be no denial of free will and no making of puppets out of humans if the deity choose that the humans who choose evil instead of good are not born in the first place.  Such humans would be conceived but not born, experiencing a spontaneous abortion or miscarriage or were to die soon after birth and before the start of the evil doing.  But evidence is that if there is a deity then the deity chooses not to act in this way and so the deity chooses the evil to occur through the actions of the humans that were created by the deity knowing in advance of their actual physical existence that they would choose evil.  Thus, the deity is responsible for the evil acts and their consequences. Therefore the deity cannot be all good and all knowing and all powerful at the same time.
    ::如果神明首先选择选择邪恶而不是善良的人不是天生的,就不会否认自由意志,也就不会剥夺人类的傀儡,如果神明选择选择邪恶而不是善良的人不是天生的,这样的人类会被怀念而不是出生,会经历自发堕胎或流产,或者在出生后和开始邪恶行为之前不久死亡,但证据是,如果有神灵,那么神灵就会选择不以这种方式行事,因此神灵选择通过人类的行为来造成邪恶,因为神灵在知道自己实际存在之前就已经知道自己选择了邪恶。因此,神灵对邪恶行为及其后果负有责任。因此,神灵不可能是善良的,不可能是全知的,同时是强大的。

    The free will defense does not really solve the problem of evil for the deity is seen as not being all good because the being is in part responsible for evil.
    ::自由意志防御并不能真正解决邪恶的问题 因为神灵被认为并不完全好 因为人要对邪恶负部分责任

    Free Will Defense 4:   The deity is testing humans by giving them free will in order to determine if they will use that free will to do good or to do evil.  Those who use free will to choose good will be rewarded and those who choose evil will be punished.
    ::自由意志防御4:神在考验人类,给予他们自由意志,以确定他们是否利用自由意志来行善或作恶。 使用自由意志来选择善的人将受到奖赏,选择恶的人将受到惩罚。

    If God is giving a test, what kind of a being would that make God?  If God is all-knowing would God know the results of all such tests before the tests were even administered?  If God made humans and made them with free will and knows before they are born how they will use that free will and then goes ahead and makes them be born,
    ::如果真主考验你们,那末,谁能创造真主呢?在试验之前,假若真主是全知的,那末,真主必定知道一切试验的结局。假若真主使人类成为人类,并以自由的意志使他们成为人类,并且在他们出生以前,知道他们怎样使用这种自由的意志,然后,他们怎样继续旅行,然后,他们怎样出生,

    1. Where is the freedom of choice?
      ::选择自由在哪里?
    2. How is God not responsible for what his creatures do?
      ::真主怎能不为自己的众仆而负责呢?
    3. What is the point of any test when the results are known before the test is given?
      ::当结果在试验之前就已知晓时,任何试验有什么意义?

    Counter Example Situation 4 :  If I knew in advance everything my dog was going to do and then let my dog loose and it bit someone I would be responsible for that harm.  Why isn't the deity responsible for what the deity knows its creations will do before they are even created?  After all according to the belief system in the supreme being that is all perfect, the deity chooses who to create.
    ::反实例4:如果我提前知道我的狗要做的一切,然后放走我的狗,然后它咬掉我应该为伤害负责的人。为什么神灵在创造它创造它之前就知道它会做什么?毕竟,根据最伟大的信仰体系,它是完美的,上帝选择了谁创造它。

    When you consider that the problem of evil arises for a deity that is all good and all knowing and all powerful at the same time then this idea of testing/punishing humans presents problems of inconsistency because one or more of the aspects of the deity appear to be incompatible with another.  With the testing/punishing explanation and defense the deity is the author of the evil or not an all good or all merciful and all loving being.  The testing/punishing explanation and defense would have the deity punishing creatures for failing a test when the outcome was known before the test took place.
    ::当你们认为邪恶的问题产生于一个善良的神灵, 并且所有的人都知道, 同时也是强大的, 那么这个试验/惩罚人类的想法就会产生不一致的问题, 因为神的一个或多个方面似乎与另一个方面不相容。 试验/ 惩罚解释和辩护是邪恶的产物, 或者不是所有的善物, 或所有仁慈和爱的人。 试验/ 惩罚解释和辩护将会惩罚那些在试验之前结果为人所知的失败的神灵。 试验/ 惩罚解释和辩护将会惩罚那些在试验之前就已经知道结果的失败的神灵。

    Counter Example Situation 5   If an instructor gave an examination to a class and the instructor knew that the materials on the exam had not been covered in the course and that few, if any, students would be able to pass the examination, well what sort of an instructor would that be?  Why is not the deity that is all knowing not in the same position as that instructor in terms of fairness and justice? This argument by analogy is offered to defeat the defense of the deity as being all good based on the idea that the deity is using evil to test humans (creatures with free will).
    ::反实例5 如果教官对一个班级进行考试,而且教官知道考试材料没有在课程中涵盖,而且很少有学生(如果有的话)能够通过考试,那么会是什么样的教官呢?为什么上帝在公平和公正方面不完全知道与教官处于同一地位呢?通过类推提出这一论点是为了挫败对神的辩护,因为神正在利用邪恶来测试人类(以自由意志测试自然)的理念,而神是善良的。

    This defense (Evil is part of a Test) does not really solve the problem of evil for it challenges the characteristic of an all perfect being, being all good and all just.
    ::这种辩护(Evil是测试的一部分)并不能真正解决邪恶问题,因为它挑战了一切完美、美好和正义的特征。

    Summation:
    ::总和 :

    What each of the defenses of the Supreme being does is to subtly alter the idea of the Supreme Being by weakening or ignoring one or more of the characteristics of that being that led to or created the inconsistency or contradiction that is termed the "Problem of Evil".  In each of these defenses the deity permits or creates evil or is unable or unwilling to reduce or remove evil.
    ::最高者的每一项辩护都是通过削弱或无视导致或造成所谓“邪恶问题”的不一致或矛盾的其中一种或多种特征,来颠覆或无视最高者的概念。 在其中每一种辩护中,神都允许或创造邪恶,或没有能力或不愿意减少或消除邪恶。

    Theodicy Defense or Gambit or Ploy Weakens or ignores

    Humans have Fallen and need to develop
    ::人类堕落,需要发展

    The all powerful nature or the all good nature of the supreme being
    ::至高无上之物的强力本性或善良本性

    Soul Building-
    ::灵魂建筑...

    The all powerful nature or the all good nature of the supreme being
    ::至高无上之物的强力本性或善良本性

    Avoiding Robots
    ::避免机器人

    The all powerful nature or the all good nature of the supreme being
    ::至高无上之物的强力本性或善良本性

    Testing Humans
    ::人体测试

    The all knowing  nature or the all good nature of the supreme being
    ::至高无上的无所不知的自然 或一切善良的天性

    Using evil for some good purpose
    ::利用邪恶达到某种目的

    The all good nature of the supreme being
    ::至高无上的人的善良本性

    The defenses do not succeed against the criticisms and do not solve the problem of evil. The traditional nature of the supreme being is preserved and seen as consistent with the existence of moral evil because in one form or another it relies upon the altering of the idea of the supreme being by either reducing or denying one of its characteristics that is responsible for the problem in the first place.
    ::捍卫者无法战胜批评,也无法解决邪恶问题。 最高酋长的传统性质得到了维护,并被视为与道德邪恶的存在相一致,因为从某种意义上说,它依赖于改变最高酋长的观念,即首先减少或否定其应对问题负责的特征之一。

    Transforming the Idea of Evil
    ::改变邪恶的理想

    Evil is only a part of the overall good and does not exist in itself. If the deity is all perfect then any universe created by that deity could not be anything less than perfect.  This universe that does exist must therefore be the best possible.  If this is so and there is what appears to be evil in this universe then that evil is not really evil at all but some necessary part or feature of the best of all possible worlds.  Humans do not have the viewpoint of the deity.  Humans cannot see the universe as seen by the deity.  Humans focus on some aspect of the whole and give it a name "evil" and then think that evil has some existence or force on its own.  When the entire creation is seen by the deity it appears to be beautiful and what humans call evil is seen by the deity as necessary feature of the overall beautiful creation. 
    ::邪恶只是整个善物的一部分, 本身不存在。 如果神是完美的, 那么任何由神创造的宇宙都不可能不完美。 因此, 这个不存在的宇宙必须是最好的。 如果是这样, 在这个宇宙中似乎有邪恶的存在, 那么邪恶不是真正的邪恶, 而是所有可能的世界中最美好的部分或特征。 人类没有上帝的观点。 人类不能从神的角度来看待宇宙。 人类不能把宇宙看成是上帝。 人类关注整个宇宙的某些方面, 给它取个名字“ 邪恶 ” , 然后认为邪恶有某种存在或力量。 当整个创造被它看成是美丽的, 人类所说的邪恶被整个美丽创造所必须的特征所看成时。

    Humans cannot get past the human perspective that is finite.  Humans are viewing the canvas of a beautiful oil painting.  They view the work of art by standing very close and focusing on the dark smudges (dabs of gray and brown and black paint) which they call evil.  However, if the viewer would step back the viewer of the painting would see the beauty of the work and the dabs of paint previously thought to be ugly or evil would be seen as all part of the beautiful work of art. The problem is that humans cannot step back and view the painting from the view of the deity.  So, for humans here is the appearance of the feature that they call evil.  From the viewpoint of the deity that which humans call evil is not evil at all but a part of the overall creation.
    ::人类无法从有限的人类视角走过。 人类正在看一幅美丽的油画的画布。 他们通过站在非常近的地方看待艺术作品。 他们把注意力集中在他们称之为邪恶的黑暗污泥上(灰色、棕色和黑漆的涂鸦 ) 。 但是, 如果观众退到画面旁, 就会看到作品的美丽, 以及以前认为丑陋或邪恶的涂料的污泥, 将被视为艺术美丽作品的所有部分。 问题是人类不能从神的角度退后看画。 因此, 对于这里的人类来说,这是他们称之为邪恶的特征的外观。 从人类称之为邪恶的神的外观看, 邪恶不是邪恶的,而是整个创造的一部分。

    Best of all Possible Worlds-The Divine View (Leibniz)
    ::最佳世界- 神圣视图 (Leibniz) 中的最佳 Worlds- The Divine View (Leibniz)

    The evil that appears to humans as part of the best of all possible worlds is not so evil from the divine view or "God’s eye" view.  Evil is not evil from God’s view, the infinite view .
    ::人类眼中的邪恶是所有可能的世界中最美好的一部分,从神的眼光或 " 神的眼睛 " 的眼光来看,它并不是那么邪恶。 从上帝的眼光看,邪恶不是邪恶的,从无限的眼光看,它不是邪恶的。

    Leibniz Argument
    ::Leibniz 参数

    Premises/Conclusion
    ::房地/结论

    1.  If God were all-powerful, all-knowing, and all-good, then this world would be the best possible world.
      ::如果真主是万能的,是全知的,是善良的,那么这个世界就是最好的世界。
    2. But surely this world is not the best possible world.
      ::但这个世界肯定不是最好的世界。
    3. Thus, God is not all-powerful, all-knowing, and all-good.
      ::这样,真主不是万能的,不是全知的,不是善良的。

    Leibniz believed that the evidence that the conclusion of this argument was false was simply overwhelming. So, Leibniz needed to look carefully at the two premises in this argument in an attempt to falsify at least one of them. He was by his faith committed to accepting the first premise as true and so he wanted to reject the second. Leibniz held that the second premise was false and that this world is the best of all possible worlds.
    ::Leibniz认为,关于这一论点的结论是错误的证据实在是不可辩驳。 因此,Leibniz需要仔细研究这一论点中的两个前提,以试图至少伪造其中之一。 他出于他的信念承诺接受第一个前提的真实性,因此他想拒绝第二个前提。 Leibniz认为第二个前提是假的,这个世界是所有可能的世界中最好的。

    Leibniz held that humans cannot possibly know how changing certain events in this world would make it any better than it is and has been. Thus, humans cannot support the claim that this world is not as good as it can be and in fact the best possible of all worlds.  Humans have not an infinite perspective and amount of knowledge-God's view that would enable them to conclude that this world is not the best possible.  If they could have such knowledge they would see how all that is and has been makes for the best possible world that could exists and thus whatever evil does exist is in some sense necessary for the production of the most wonderful, most beautiful world possible.
    ::莱布尼兹认为,人类不可能知道改变世界上某些事件会如何比过去和现在更好。因此,人类不能支持这样的主张,即这个世界并不如现在和现在那样好,事实上是所有世界中最好的世界。 人类没有无限的视角和大量知识 — — 上帝的观点可以让他们得出这个世界不是最好的世界的结论。 如果他们能够有这样的知识,他们就会看到这一切是如何创造的,并且已经造就了可能存在的最佳世界,因此,从某种意义上说,邪恶的存在对于创造最奇妙、最美丽的世界来说是必需的。

    Counter Argument and Objections
    ::辩辩和反对意见

    Some intelligent persons have desired that this supplement should be made [to the Theodicy], and I have the more readily yielded to their wishes as in this way I have an opportunity to again remove certain difficulties and to make some observations which were not sufficiently emphasized in the work itself.
    ::一些知识分子希望[为Theodidy]提供这一补充,我更愿意满足他们的愿望,因为这样我有机会再次消除某些困难,并提出一些在工作本身中未得到充分强调的意见。

      O bjection 1
    ::反对1

    1. Whoever does not choose the best is lacking in power, or in knowledge, or in goodness.
      ::谁不择取最优美的,谁没有权力,或知识,或善事。
    2. God did not choose the best in creating this world.
      ::上帝没有选择创造这个世界的最佳方法
    3. Therefore God has been lacking in power, or in knowledge, or in goodness.
      ::因此,真主是无能的,是无知识的,是善良的。

    Answer . I deny the minor, that is, the second premise of this syllogism: and our opponent proves it by this.
    ::回答。我否认未成年人,也就是这个天体主义的第二个前提, 而我们的对手证明了这一点。

    Prosyllogism   Whoever makes things in which there is evil, which could have been made without any evil, or the making of which could have been omitted, does not choose the best. God has made a world in which there is evil; a world, I say, which could have been made without any evil, or the making of which could have been omitted altogether. Therefore, God has not chosen the best.
    ::凡作恶事,而作恶事者,当作恶事,当做恶事,当做恶事,当做恶事,当做恶事,当做恶事,当做恶事;当做恶事,当做恶事;当做恶事,当做恶事;当做恶事,当做恶事;当做恶事,当做恶事;当做恶事,当做恶事;当做恶事,当做恶事,当做恶事;当做恶事,当做恶事;当做恶事,当做恶事,当做恶事;当做恶事,当做恶事;当做恶事,当做恶事,当做恶事;当做恶事,当做恶事,当做恶事,当做恶事,当做恶事;当做恶事,当做恶事,当做恶事,当做恶事,当做恶事,当做恶事,当做恶事。真主没有选择最。真主没有选择最善的人。

    Answer. I grant the minor of this prosyllogism; for it must be confessed that there is evil in the world which God has made, and that it was possible to make a world without evil, or even not to create a world at all, for its creation depended on the free will of God; but I deny the major, that is, the first of the two premises of the prosyllogism, and I might content myself with simply demanding its proof; but in order to make the matter clearer, I have wished to justify this denial by showing that the best plan is not always that which seeks to avoid evil, since it may happen that the evil be accompanied by a greater good. For example, a general of the army will prefer a great victory with a slight wound to a condition without wound and without victory. We have proved this more fully in the large work by making it clear, by instances taken from mathematics and elsewhere, that an imperfection in the part may be required for a greater perfection in the whole. In this I have followed the opinion of St. Augustine, who has said a hundred times, that God permitted evil in order to bring about good, that is, a greater good; and that of Thomas Aquinas' (in libr. II sent. Dist. 32, qu. I, art. 1), that the permitting of evil tends to the good of the universe. I have shown that the ancients called Adam's fall felix culpa , a happy sin, because it had been retrieved with immense advantage by the incarnation of the Son of God, who has given to the universe something nobler than anything that ever would have been among creatures except for this. And in order to a clear understanding, I have added, following many good authors, that it was in accordance with order and the general good that God gave to certain creatures the opportunity of exercising their liberty, even when he foresaw that they would turn to evil, but which he could so well rectify; because it was not right that, in order to hinder sin, God should always act in an extraordinary manner.
    ::答案。 我承认这个假正统的无关紧要; 因为必须承认,在上帝制造的世界里,有邪恶的世界,有邪恶的世界,有邪恶的世界是可能的,有邪恶的世界是可能的,甚至没有创造世界是可能的,因为创造这个世界取决于上帝的自由意志; 但我否认主要世界,即天正正正的两个前提中的第一个,我可能满足于仅仅要求提供证据; 但是,为了澄清问题,我愿意为这种否认辩解,表明最好的计划并不总是试图避免邪恶,因为可能发生,使邪恶的宇宙没有邪恶,甚至有可能不创造任何邪恶的世界; 举例来说,军队的将军将更喜欢一次伟大的胜利,对一种没有创伤和没有胜利的状况略加伤害; 但是,我们更充分地证明了这一点,通过数学和其他地方的事例来证明, 部分的不完善可能是更完美的; 为了更加完美,我甚至遵循了圣奥德的观点,他说过一百次,上帝允许坏的事物,使坏的秩序变得更好。

    To overthrow this objection, therefore, it is sufficient to show that a world with evil might be better than a world without evil; but I have gone even farther in the work, and have even proved that this universe must be in reality better than every other possible universe.
    ::因此,推翻这一反对就足以表明,一个有邪恶的世界可能比一个没有邪恶的世界更好;但我的工作甚至更深入,甚至证明这个宇宙在现实中必须比所有其他可能的宇宙都好。

    Objection 2
    ::反对2

    If there is more evil than good in intelligent creatures, then there is more evil than good in the whole work of God.  Now, there is more evil than good in intelligent creatures. Therefore there is more evil than good in the whole work of God.
    ::如果聪明的动物有比善良更坏的,那末,真主的善功是比善良的。现在,智慧的动物有比善良的更坏的。所以,真主的善功是比善良的更坏的。

    Answer. I deny the major and the minor of this conditional syllogism. As to the major, I do not admit it at all, because this pretended deduction from a part to the whole, from intelligent creatures to all creatures, supposes tacitly and without proof that creatures destitute of reason cannot enter into comparison nor into account with those which possess it. But why may it not be that the surplus of good in the non-intelligent creatures which fill the world, compensates for, and even incomparably surpasses, the surplus of evil in the rational creatures? It is true that the value of the latter is greater; but, in compensation, the other are beyond comparison the more numerous, and it may be that the proportion of number and of quantity surpasses that of value and of quality.
    ::答案:我否认这个有条件的银河系的主要和次要的。关于大象,我根本不承认这一点,因为这个假设从一个部分扣给整个部分,从智慧生物扣给所有生物,暗中地认为,在没有证据的情况下,没有理性的动物不能与拥有它的生物进行比较或计算。但为什么不是非智慧生物的剩余,它们填充了世界,补偿了,甚至相当地超过邪恶在理性生物中的剩余?这是事实,后者的价值更大;但是,在补偿方面,其他的超出更多的比较,可能是数量和数量的比例超过价值和质量的比例。

    As to the minor, that is no more to be admitted; that is, it is not at all to be admitted that there is more evil than good in the intelligent creatures. There is no need even of granting that there is more evil than good in the human race, because it is possible, and in fact very probable, that the glory and the perfection of the blessed are incomparably greater than the misery and the imperfection of the damned, and that here the excellence of the total good in the smaller number exceeds the total evil in the greater number. The blessed approach the Divinity, by means of the Divine Mediator, as near as may suit these creatures, and make such progress in good as is impossible for the damned to make in evil, approach as nearly as they may to the nature of demons. God is infinite, and the devil is limited; good may and does advance ad infinitum , while evil has its bounds. It is therefore possible, and is credible, that in the comparison of the blessed and the damned, the contrary of that which I have said might happen in the comparison of intelligent and non-intelligent creatures, takes place; namely, it is possible that in the comparison of the happy and the unhappy, the proportion of degree exceeds that of number, and that in the comparison of intelligent and non-intelligent creatures, the proportion of number is greater than that of value. I have the right to suppose that a thing is possible so long as its impossibility is not proved; and indeed that which I have here advanced is more than a supposition.
    ::至于次要的,这不值得承认;也就是说,根本不需要承认,智慧生物的邪恶比善良更邪恶,甚至不需要承认人类的邪恶比善良更邪恶,因为人类的荣耀和完美比受诅咒者的不幸和不完美要大得多,而且在这里,小数目中的全部财富的优异程度超过了大数目中的全部邪恶。通过神明调停人的方法,神明的神明可能比这些生物更接近于善良。 也没有必要承认人类的邪恶比善良更邪恶,因为神是无限的,魔鬼是有限的;善可能而且确实不尽如人意地前进,而邪恶是有其界限的。因此,与幸运和诅咒相比,神明的神明,神明的神明和神明的神明的神明和神灵的神明性,其进步是不可能做到的。我所讲到的神明和非智慧生物的比起来,其程度之之和智慧之比,其程度之之之之高,其可能和令人信服。

    But in the second place, if I should admit that there is more evil than good in the human race, I have still good grounds for not admitting that there is more evil than good in all intelligent creatures. For there is an inconceivable number of genii, and perhaps of other rational creatures. And an opponent could not prove that in all the City of God, composed as well of genii as of rational animals without number and of an infinity of kinds, evil exceeds good. And although in order to answer an objection, there is no need of proving that a thing is, when its mere possibility suffices; yet, in this work, I have not omitted to show that it is a consequence of the supreme perfection of the Sovereign of the universe, that the kingdom of God be the most perfect of all possible states or governments, and that consequently the little evil there is, is required for the consummation of the immense good which is there found. . . .
    ::其次,如果我承认人类有比善良更多的邪恶,那末,我仍然有很好的理由不承认,在一切聪明的动物中,有比善良更多的邪恶。因为有许多精灵,或许还有其他理性的动物。一个对手不能证明,在无数的、无穷无穷的神灵组成的真主城市里,邪恶超越了善良。虽然为了回答反对意见,没有必要证明一件事是存在的,只要它的可能性已经足够;然而,在这项工作中,我并没有遗漏这一点:这是宇宙君主至极完美的结果,上帝的国是所有可能的国家或政府中最完美的国度,因此,对于所发现的巨大善事,需要有小的罪恶。

      Objection 3
    ::反对3

    Premises/Conclusion
    ::房地/结论

    1. He who cannot fail to choose the best, is not free.
      ::谁不能选择最好的,谁不是自由的。
    2. God cannot fail to choose the best.Hence,
      ::上帝不能不择手段地选择最优美的。
    3. God is not free.
      ::上帝不是自由的

    Answer. I deny the major of this argument; it is rather true liberty and the most perfect, to be able to use one's free will for the best, and to always exercise this power without ever being turned from it either by external force or by internal passions, the first of which causes slavery of the body, the second, slavery of the soul. There is nothing less servile than to be always led toward the good, and always by one's own inclination, without any constraint and without any displeasure. And to object therefore that God had need of external things, is only a sophism. He created them freely; but having proposed to himself an end, which is to exercise his goodness, wisdom determined him to choose those means best fitted to attain this end. To call this a need is to take that term in an unusual sense which frees it from all imperfection, just as when we speak of the wrath of God.
    ::我拒绝这个论点的主要论点;真正的自由和最完美的是,能够将一个人的自由意志用于最佳目的,并且始终不因外部力量或内部激情而放弃行使这种权力,前者造成身体的奴役,后者造成灵魂的奴役。没有什么比一直引导他人获得福利,而且始终由一个人的倾向所引导,没有任何限制和怨恨,更是真正的自由和最完美的。因此,反对上帝需要外在的东西,只是一种体外之物。他自由地创造了它们;但他为自己提议了一个目的,即行使他的善良,智慧决定他选择实现这一目的的最佳手段。为了称这个目的,需要用一种不寻常的意义上的术语来消除一切不完美,就象我们谈论上帝的愤怒一样。

    Seneca has somewhere said that God commanded but once, but that he obeys always, because he obeys the laws which he willed to prescribe to himself; semel jussit semper paret . But he had better have said that God always commands and that he is always obeyed; for in willing, he always follows the inclination of his own nature, and all other things always follow his will. And as this will is always the same, it cannot be said that he obeys only that will which he formerly had. Nevertheless, although his will is always infallible and always tends toward the best, the evil, or the lesser good, which he rejects, does not cease to be possible in itself; otherwise the necessity of the good would be geometrical (so to speak), or metaphysical and altogether absolute; the contingency of things would be destroyed, and there would be no choice. But this sort of necessity, which does not destroy the possibility of the contrary, has this name only by analogy; it becomes effective, not by the pure essence of things, but by that which is outside of them above them, namely, by the will of God. This necessity is called moral, because to the sage, necessity and what ought to be are equivalent things; and when it always has its effect, as it really has in the perfect sage, that is, in God, it may be said that it is a happy necessity. The nearer creatures approach to it, the nearer they approach to perfect happiness. Also this kind of necessity is not that which we try to avoid and which destroys morality, rewards and praise. For that which it brings, does not happen whatever we may do or will, but because we will it well. And a will to which it is natural to choose well, merits praise so much the more; also it carries its reward with it, which is sovereign happiness. And as this constitution of the divine nature gives entire satisfaction to him who possesses it, it is also the best and the most desirable for the creatures who are all dependent on God. If the will of God did not have for a rule the principle of the best, it would either tend toward evil, which would be the worst; or it would be in some way indifferent to good and to evil, and would be guided by chance: but a will which would allow itself always to act by chance, would not be worth more for the government of the universe than the fortuitous concourse of atoms, without there being any divinity therein. And even if God should abandon himself to chance only in some cases and in a certain way (as he would do, if he did not always work towards the best and if he were capable of preferring a lesser good to a greater, that is, an evil to a good, since that which prevents a greater good is an evil), he would be imperfect, as well as the object of his choice; he would not merit entire confidence; he would act without reason in such a case, and the government of the universe would be like certain games, equally divided between reason and chance. All this proves that this objection which is made against the choice of the best, perverts the notions of the free and of the necessary, and represents to us even the best as evil; to do which is either malicious or ridiculous.
    ::塞尔尼卡在某个地方说过,真主曾下令过一次,但他总是服从,因为他遵守了自己想要自律的法则;他没有放弃法理;他更说,真主总是命令他,而且他总是服从;因为他总是自愿地遵循自己本性的倾向,而所有其他事物总是遵循他的意愿。虽然这总是相同的,但不能说他只服从他以前的意愿。尽管他的意愿总是不坏的,而且总是倾向于他所拒绝的最好的、邪恶的或较小的善事,但他并没有停止这样做;但是,他更好的是说,上帝总是命令,或者说,道德的和绝对的服从;事情的应急将会被摧毁,没有选择。但是,这种必要性,不破坏相反的可能性,只能用比喻来形容,这个名称是无效的,而不是纯洁的,而是通过他们以外的东西,即他拒绝的,不是自然的,也不是自然的,而是自然的;否则,善是道德的道理是必然的,因为这个道理是必然的,因为事情是必然的,因为事情是必然的,而我们是完全的。这种必要性是必然的。这种必要性是必然的,因为事情的道理是,因为事情是必然的道理,因为事情是必然的。 。这种必要性是必然的道理,是,因为事情是必然的,因为事情是必然的,它。 。这种必要性是必然的,它可能的,它可能是的,它可能是,它會破坏,它可能是的,它。 。它可能是,它可能的,它。它。 。它可能的道理,它。它可能是,它會以比的道理,它會以比的道理,它更自然的。 。它會以比它更自然的道理,它。它。它。它。它。它會使它。它。它。它會使它更善的道理是更善的道理,它。它。它更好的道理。它。它。它。它。它。它。它。它。它會使它會是更善。它。它會是更善。它。它。它。它。它。它。它。它。它。它。它的道理是更善的道理是更善的道理,它。它。它。它。它。它。它。它。它。它。它。它。它

    So, with Leibniz, the moral evil that humans do in some way is part of the good or is necessary for the good and so is not quite evil in an absolute sense but only evil in a relative sense as humans cannot understand how it would be good as it is necessitated by the "good" and contributes to the "good".  Somehow from the perspective of the all good and perfect deity the moral evil is part of the beautiful and good creation that is the "best of all possible worlds".
    ::因此,莱布尼兹认为,人类以某种方式从事的道德邪恶是善的一部分,或是善所必需,因此从绝对意义上来说,并非相当邪恶,而只是相对意义上的邪恶,因为人类无法理解它是如何好的,因为它是善所必须的,有助于“善”的。 从所有善良和完美的神的角度来看,道德邪恶是美善创造的一部分,而善创造是“所有可能的世界的最好”的一部分。

    Well there are many who prefer to think of evil as an independent being or separate existence or force.  The stories in the myths of many of the world religions present it as such and it is difficult for those from the cultures having those religions to think of evil as something other than an agent or thing in itself.  Nevertheless the approach taken by Leibniz and others to the Problem of Evil handles it by dissolving the evil and reconfigures the problem as a human creation, not the actions that would be commonly called "evil"  but the idea of "evil " itself.  In this view, the ideas of both "good" and "evil" are human creations and they appear generate a conflict in the idea of the all perfect and all good deity with the existence of moral evil.  When the nature of the deity and its creation are properly understood that conflict dissolves.
    ::许多人宁愿把邪恶视为一种独立的存在或力量。 世界上许多宗教的神话中的神话中的故事就是这样呈现的,而那些有这些宗教的文化中的人很难把邪恶视为一种非一种代理人或事物。 然而,莱布尼兹和其他人对邪恶问题采取的方法通过解开邪恶和将问题重新塑造成人类创造来解决这个问题,而不是通常称为“邪恶”的行动,而是“邪恶”本身的理念。在这种观点中,“善良”和“邪恶”的思想都是人类的创造,它们似乎在道德邪恶存在时,在一切完美和善良的观念中造成了冲突。当神灵的性质及其创造被正确理解时,冲突就会消散。

    After Leibniz some other philosophers and religious commentators have gone further.  For some of them it is an indisputable fact that humans create the idea of the deity after their own characteristics and then further project into the idea of the deity all of the qualities considered as being positive or good and make them into perfections.  One of many results is the problem of the inconsistency of the properties of the deity (all-good and all-powerful and all-knowing) with the existence of moral evil. Now in order to resolve or dissolve the conflict one would need to realize that the creation of the concepts of "good" and "evil" by humans does not necessitate the actual existence of paired entity or forces as the stories would have it.  Instead when considering the resultant inconsistencies in the projections and stories the resolution of some of them would be to simply hold that there could be such an all perfect deity at the same time as there is moral evil because the moral evil is not really the opposition to the good as a force or entity but is instead a direction away from the "good", however the "good" would be configured or conceived.
    ::Leibniz 之后, 其他一些哲学家和宗教评论家们走得更远了。 对于其中一些人来说,这是无可争议的事实,人类在自己的特性之后创造了神灵的概念,然后又进一步将所有被视为积极或好的品质都推入神灵的概念之中,将其转化为完美。许多结果之一是神灵(一切善良、全能和全知)的特性与道德邪恶的存在不相符的问题。现在,为了解决或化解冲突,人们需要认识到,人类创造“善良”和“邪恶”的概念并不需要像故事所要的那样,真正存在配对的实体或力量。相反,在考虑预测和故事中产生的不一致之处时,某些预测和故事的解决方式将只是简单地认为,在道德邪恶的同时,可能存在完全完美的神灵,因为道德邪恶并不真正反对善作为力量或实体,而是远离“善良”的方向,而“善良”则是“善良”的组合或构思。

    In the story book way of explanation it would be that humans cannot understand how the moral evil as part of the grand totality is really part of the "good" and contributes to it.  Such inclusions into the "good" and contributions to the "good" are held to be beyond human comprehension and understood only by the deity that has the infinite and complete perspective, viewpoints and capacity to understand.  So some hold that moral evil is not evil when understood from the perspective of the deity which is a perspective that is not possible for humans.  This position places the issue into the realm of mystery and beyond the realm of reason.  This is not acceptable to philosophical inquiry.  People, including philosophers, want to understand.
    ::在故事书中解释的方式是,人类无法理解道德邪恶作为整体的一部分是如何真正成为“好”的一部分,并对此作出贡献。 将这种道德邪恶纳入“好”和对“好”的贡献被认为超出了人类的理解范围,只有神明才能理解,神明具有无限和完整的视角、观点和能力来理解。 因此有些人认为,道德邪恶不是邪恶的,只要从人类不可能理解的神灵的角度来理解。 这一立场将问题置于神秘和理性的范围之外。 哲学调查无法接受这一点。 包括哲学家在内的人们都希望理解。

    Where to turn next?  There are those who do not accept that evil is not a thing itself.  They cannot accept that evil is not to be thought of a evil but as another form of the good.  If the deity cannot be all perfect and moral evil exist at the same time and if the idea of evil is not to be removed by transforming it into a form of the good then what else is to be done to solve this Problem of Evil? There are an increasing number of people who are looking once again at the very idea of the deity and think that perhaps the idea is the source of the problem.  They would make adjustments in that idea.  In the next section Process Theology and Process Philosophy will be examined.
    ::转而到哪里去呢?有人不承认邪恶不是事物本身,他们不能接受邪恶不是邪恶,而是另一种福利形式;如果神灵不能完美无缺,道德邪恶不能同时存在,如果邪恶的概念不能通过将它变成一种福利形式而消除,那么,还要采取什么行动来解决邪恶问题?有越来越多的人再次看待关于邪恶的观念,认为或许该观念是问题的根源,他们将对这一观念进行调整。在下一节中,将审查“进程”的哲学。

    Process Theology
    ::过程神学

    There is an approach to the problem of evil which changes the concept of the deity.  This approach has found more people willing to consider it and some to accept it in a post modern world.  The concept of the deity is not in conformity to the dogmas of the established religions of the West.  There are theologians in the religious traditions of the West who are willing to consider and some even accept that the traditional notion of the deity as a supreme being and an all perfect being may not be the conception that is most consistent with the demands of reasoning.
    ::有一种解决邪恶问题的方法改变了神的概念,这种办法发现更多的人愿意考虑它,有些人愿意在后现代世界中接受它,神的概念不符合西方既定宗教的教义,西方宗教传统中的神学家愿意考虑,甚至有些人甚至承认,神作为至高无上的神的传统概念可能不是最符合推理要求的概念。

    Although the idea can be traced back to the Greek philosopher Heraclitus (lived around 500 BC), the idea again became popular in the nineteenth century with the advent of the theory of evolution. The idea influence both philosophers and theologians.  One group of such theologians is in a tradition of thought known as Process Philosophy.  Associated with this approach are philosophers such as Alfred North Whitehead and Charles Hartshorne. Process philosophy and Open Theism--From Wikipedia, the free encyclopedia.
    ::尽管这一理念可以追溯到希腊哲学家赫拉克利特(赫拉克利特,公元前500年左右),但随着进化理论的出现,该理念在十九世纪再次流行。该理念既影响哲学家,也影响神学家。其中一组神学家有着被称为“进程哲学”的传统。 与此方法相关的还有诸如阿尔弗雷德·北怀特海德和查尔斯·哈特索恩等哲学家。 过程哲学和从维基百科(自由的百科百科全书)的开放理论。

      Fundamentals of Process Theology
    ::过程原理的原理

    Process theology is a school of thought influenced by the metaphysical process philosophy of Alfred North Whitehead (1861 & 1947).Open theism, a theological movement that began in the 1990's, is similar, but not identical, to Process theology.
    ::过程神学是受Alfred North Whitehead(1861年和1947年)形形色色过程哲学影响的思想流派。 开放神学是1990年代开始的神学运动,与过程神学相似,但并不完全相同。

    In both views, God is not omnipotent in the classical sense of a coercive being. Reality is not made up of material substances that endure through time, but serially-ordered events, which are experiential in nature. The universe is characterized by process and change carried out by the agents of free will. Self-determination characterizes everything in the universe, not just human beings. God and creatures co-create. God cannot force anything to happen, but rather only influence the exercise of this universal free will by offering possibilities.
    ::在这两种观点中,上帝在传统的胁迫存在感中并不是无所不能的。现实不是由持续时间的物质构成的,而是由连续顺序的事件构成的,这些是实验性的。宇宙的特点是由自由意志的推动者进行的过程和变革。自决是宇宙万物的特征,而不仅仅是人类。上帝和生物共同创造。上帝不能强迫任何事情发生,而只能通过提供各种可能性来影响这一普遍自由意志的行使。

    Concepts of Process Theology :
    ::过程理论概念:

    God is not omnipotent in the sense of being coercive. The divine has a power of persuasion rather than force. Process theologians have often seen the classical doctrine of omnipotence as involving coercion (arguably mistakenly), and themselves claim something more restricted than the classical doctrine.
    ::上帝并非无能的胁迫性,神有说服力,而非武力。 进程神学家常常把无所不能的古典理论视为涉及胁迫(错误地说 ) , 并且他们自己声称的东西比古典理论更受限制。

    Reality is not made up of material substances that endure through time, but serially-ordered events, which are experiential in nature.The universe is characterized by process and change carried out by the agents of free will. Self-determination characterizes everything in the universe, not just human beings. God cannot force anything to happen, but rather only influence the exercise of this universal free will by offering possibilities.
    ::现实不是由持续时间的物质构成的,而是由一系列顺序排列的事件构成的,这些事件是实验性的。 宇宙的特点是由自由意志的推动者进行的过程和变化。 自决是宇宙万物的特征,而不仅仅是人类。 上帝不能强迫任何事情发生,而只能通过提供各种可能性来影响这一普遍自由意志的行使。

    God contains the universe but is not identical with it (panentheism) Because God contains a changing universe, God is changeable (that is to say, God is affected by the actions that take place in the universe) over the course of time. However, the abstract elements of God (goodness, wisdom, etc.) Remain eternally solid.
    ::真主包含宇宙,但与它不一样,因为真主包含一个变化的宇宙,而真主在一定的时间内是可变的。真主的抽象元素,是坚固的。

    People do not experience a subjective (or personal) immortality, but they do have an objective immortality in that their experiences live on forever in God, who contains all that was. Di-polar theism, or the idea that our idea of a perfect God cannot be limited to a particular set of characteristics, because perfection can be embodied in opposite characteristics; For instance, for God to be perfect, he cannot have absolute control over all beings, because then he would not be as good as a being who moved by persuasion, rather than brute force. Thus, for God to be perfect, he must be both powerful and leave other beings some power to resist his persuasion.
    ::人们没有主观的长生不老的经验,但他们有客观的长生不老的经验,因为自己的经历在真主那里永存,而真主包含一切。 极极的理论,或我们关于一个完美的真主的想法不能局限于某一组特性的想法,因为完美可以体现于不同的特性;例如,如果上帝要完美,他就不能完全控制一切生物,因为那样,他就不会像一个通过劝说而不是野蛮的力量而移动的人那样好。这样,上帝才能完美,他必须既强大,又能让其他的人抵抗他的劝说。

    Problems with Traditional Theism
    ::传统论论问题

    As they see it there are a number of problems with traditional theism
    ::正如他们所看到的那样,传统理论主义存在一些问题。

    • God’s determination of the future (or knowledge of it) conflicts with human freedom
      ::上帝决定未来(或知道未来)与人类自由相冲突
    • Infinite goodness is incompatible with evil
      ::无穷无尽的善良与邪恶是不相容的
    • Problems with a spiritual being as the cause of anything material
      ::精神问题成为任何物质的根源
    • Science and the Theory of Evolution has proven the account in Genesis wrong
      ::科学与进化理论 证明了创世纪的错误
    • Creation of the entire universe from nothingness (ex nihilo) is incoherent because it is thought to be metaphysically
      ::整个宇宙的创造来自虚无(exnihilo)是不连贯的,因为它被认为具有形体性质。
    • Impossible to get something from nothing
      ::什么都得不到的东西
    • “beginning of time” is a self-contradictory notion
      ::“时间的开始”是一个自相矛盾的概念。
    • God’s consciousness cannot change if it is of all infinity at once - but consciousness must change
      ::如果神的觉悟同时是无穷无尽的,上帝的觉悟就不能改变,但意识必须改变
    • Why would a deity want its creations to do anything if doing so does not bring about any change in an eternal deity?
      ::为什么神灵希望它的创造能做任何事情,如果这样做不会改变永恒的神灵呢?

    The principle problem is that as the traditional concept of God is considered as incoherent or beset with problems, the traditional conception of deity has led to atheism: first the dualistic nature of the concept of God led to a materialistic science and secondly, there was no longer room for God or divine causation.
    ::原则问题是,由于传统的上帝概念被认为与问题不相符合或被问题困扰,传统的神的概念导致了无神论:首先,上帝概念的二元性质导致物质科学,其次,不再有上帝或神圣的因果关系。

    Dualism is the view that humans are composed of matter or physical substance (body) and  spiritual substance (soul). But where is the soul to be located in the dualist view?  Is the soul in the body, or is the body in the soul?  How do two such dissimilar substances relate to one another or interact?  Materialism is the view that only matter exists - no non-physical substances exist.  Thus, if the non-physical or spiritual mind cannot influence the body (as there is no mind located in the physical body), then neither could a spiritual entity or deity (God) influence the material world. There is also no way to explain how the physical universe or world could be in a spiritual being or entity such as a deity or God.
    ::二元论的观点是,人类是由物质或物质(身体)和精神物质(精神物质(灵魂)组成。但灵魂在二元论中的位置在哪里?灵魂在身体中,还是身体在灵魂中?两种不同的物质如何互相关联或相互作用?物质主义的观点是,只有物质存在——没有非物质存在。因此,如果非物质或精神意识无法影响身体(身体中没有心灵存在),那么精神实体或神灵(上帝)也不能影响物质世界。也没有办法解释物理宇宙或世界如何存在于神灵或神灵这样的精神实体中。

    With materialism our knowledge is limited to what is empirically verifiable, what we can detect with our senses, perhaps aided by physical devices and mathematical analyses.  The non-physical or spiritual realm is not available to physical detection and so all claims about spiritual beings are beyond verification because they cannot be empirically detected or proven.  We cannot sense the deity (God) and so for materialism there is no such being.
    ::在物质主义方面,我们的知识仅限于经验上可核查的事物,我们凭感官就能探测到的事物,也许还有物理装置和数学分析的帮助。 非物理或精神领域无法进行物理检测,因此所有关于精神生命的主张都无法核实,因为它们不能被经验上发现或证明。 我们无法感觉到神灵,因此,对于物质主义来说,不存在这样的事物。

    So the metaphysical traditions of dualism and monism-materialism each present significant problems for the traditional conception of a deity. With Process Metaphysics there is a different view of what is real.  There are no “substances” or static independent realities.  Instead, there are “actual entities” seen as a dynamic collection of events.  With this view because all is in causal motion, there is also creativity.  There are in addition to the actual entities “eternal objects” –patterns of events which permeate all reality.  Some philosophers called these the “universals”.  Within the process view nature itself is comprised of creative, experiential events.
    ::因此,二元论和一元论物质主义的形体传统对传统的神的概念都提出了重大问题。随着过程的形体物理学,对真实情况的看法不同。不存在“物质”或静态的独立现实。相反,有“实体”被视为动态事件集合。这种观点,由于一切都是因果而异,也存在创造力。除了实际实体“天物”外,还有贯穿所有现实的事件模式。一些哲学家称这些为“普遍性 ” 。 在过程观点中,自然本身由创造性的、经验性的事件组成。

    So how is the deity viewed by Process Theology?   The deity is thought of as the everlasting eternal entity. The “god” is a dynamic collection of events, the pattern of which permeates all of reality. How does such a deity enable the Process Theologians to respond to the Problem of Evil?  Well to begin with the eternal process can only “create” a world with multiple finite freedom and any world with multiple finite freedom must contain the possibility of evil.  While no particular evil is necessary, the possibility of there being some evil is necessary.  The deity can influence all events, but only as persuasion. Unfortunately, in this view humans suffer more, because there are more possibilities open to them.
    ::过程神学如何看待神灵?神灵被看成是永恒的实体。“神灵”是一个充满活力的事件集,它的模式渗透到所有现实中。这种神灵如何使进程神学家能够应对邪恶问题?从这个永恒的过程开始,只能“创造一个”一个拥有多种有限自由的世界,一个拥有多种有限自由的世界必须包含邪恶的可能性。虽然不需要特别的邪恶,但存在某种邪恶的可能性是必要的。神灵可以影响所有事件,但只能作为说服。不幸的是,在这种观点中,人类遭受更多的痛苦,因为他们有更多的机会。

    The traditional concept of the deity is further altered in that when considering the idea of a God’s Omniscience in the Process view the deity (god) does not know the future.  Since all events exercise some self-determination, the future is not knowable (in principle).  However, once something is, then God can know it. How does this change our concept of God?  The Process idea of the deity is not one of an all perfect being that is all knowing and all powerful and detached from the physical universe existing in an eternal spiritual realm.  Instead the deity is seen as existing both within and beyond the physical universe.  This is Panentheism.  The deity of process philosophy is viewed a partly in the creation and partly beyond or outside of its creation.  There is a relation of the creator to the creation.  It is one of cooperation.  The deity attempts to entice the creations to work with the deity but the creations (humans) cannot be forced to do so.  The deity acts on the creations through the attraction of its values.  The deity can influence the conscious creations but does not directly act upon them and does not force cooperation or compliance.
    ::传统的神神的概念被进一步改变,因为在考虑一个神的奥姆尼科学概念时,在这一过程里,神并不了解未来。由于所有的事件都行使某种自决,未来是不可知的(原则上的)。然而,一旦有某种东西,上帝就会知道。这如何改变我们关于上帝的概念?神的这个过程概念并不是一个完全完美的概念,它是一个知道的、所有力量和与永恒精神世界中存在的物理宇宙分离的事物;相反,神在现实宇宙中和宇宙之外都认为存在。这是凡妮西主义。过程哲学的神性在创造过程中被看成是部分的,在创造过程的外部或外部被看成是部分的。创造者与创造者有某种关系。这是合作的事物。神性试图引诱创造与神合作,但创造者不能被迫这样做。神性通过吸引其价值观来影响创造。神性可以影响意识的创造,但不能直接影响它们,不能强迫合作或遵守。

    Atheism
    ::无神论者

    There is no Problem of Evil if there is no deity, let alone an all perfect deity. For those who hold that every attempt at proving that there is a deity of any kind have failed because they are not psychologically convincing or logically compelling there is no Problem of Evil.  For such thinkers the only conclusion that can be reached in light of the absence of evidence and logical compulsion would be atheism - to believe that there are no deities of any kind.
    ::如果没有神灵,更没有完美的神灵,就没有邪恶的麻烦。 那些认为所有试图证明存在任何神灵的尝试都失败的人,因为他们在心理上没有说服力或逻辑上没有说服力,因此没有邪恶的问题。 对于这些思想家来说,在缺乏证据和逻辑强迫的情况下,唯一能够达成的结论就是无神论 — — 相信不存在任何神明。

    Atheists and the Problem of Evil
    ::无神论者和邪恶问题

    In the end what can be made of all the proofs and arguments for and against the existence of God.  It appears that each and every one of them has strong points and weak points as well.  It appears as if no one argument is definitive.  No one argument is powerful enough to convince everyone to accept it.
    ::归根结底,对于一切证明和争论,以及对于真主的存在,可以作出哪些解释和争论,看来他们每个人都有强点和弱点,似乎没有任何一个论据是确定的,没有任何一个论据足以说服每个人接受它。

    • This is the idea that humans sin in all possible worlds or else
      ::这就是人类在所有可能的世界里 犯罪或者其他
    • God is not all good or not all powerful
      ::上帝不是万能的,也不是万能的,不是万能的,不是万能的,不是万能的,
    • God cannot create a world with moral Good and without moral EVIL
      ::上帝不能创造一个道德善良的世界,没有道德的埃维勒,上帝不能创造一个道德善良的世界。

    Therefore, every world that God creates must have not only the possibility of evil in it but actual evil as well.
    ::因此,上帝创造的每一个世界不仅必须具有邪恶的可能性,还必须有实际的邪恶。

    Philosophy Applications
    ::哲学应用

    lesson content

    EPISD Critical Knowledge and Creative Thinkers Goal
    ::EPISD 关键知识和创意思想者目标

    lesson content

      EVIL
    ::EVIL ELEEVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL EVIL

    Was it correct for God to punish Adam and Eve and all humans thereafter for an action taken by Eve and Adam?  After all God knew in advance that the devil (serpent) was going to tempt them. God knew that Eve would take the fruit from the forbidden tree and eat of it. God knew this. God made the serpent, the humans, the tree and all other things. God knew all that would happen. Why would God punish all humans for what God knew in advance God’s creatures would do? 
    ::真主因易卜劣厮和阿丹的所作所为,而惩治阿丹和他之後的众人,难道真主能以刑罚惩治他们吗?真主已预先知道恶魔要诱惑他们了。真主已知道易卜劣厮将从禁林中取出果实,而食用它。真主知道这个道理。真主创造蛇、人、树和其他万物。真主是全知万事的。真主是全知众生的。真主是全知众生的。真主是全知众生的。真主为何惩治众生呢?

    Since GOD made Lucifer and knew what Lucifer would do and since God does not stop Lucifer, why isn’t God responsible for the evil?  Why is it acceptable for God to punish others for what God could stop?
    ::既然真主创造了路西法,并且知道路西法会做什么,又知道真主不会阻止路西法,那么,为什么真主不为罪恶负责呢?为什么真主能因真主所能阻止的行为而惩罚别人呢?

    Do people need to believe in a god?  Why or why not?
    ::人们需要信仰上帝吗?为什么或为什么?

    Do people need religion?  Why or why not?
    ::人们需要宗教吗?为什么或为什么不是?

    Should we want God to exist? Why or why not? My question is whether we should want God to exist, not whether God exists or not. This question is not often considered, but I believe that it is a question all of us should ask, regardless of whether we are theists, atheists or agnostics.
    ::难道我们想让上帝存在吗?为什么?我的问题是,我们是不是应该让上帝存在,而不是上帝的存在?这个问题没有被经常考虑过,但我认为,这是我们大家应该问的问题,无论我们是神学家、无神论者还是不可知论者。

    Vocabulary
    ::词汇表

    lesson content

    EPISD Effective Bilingual Education Goal
    ::EPISD 有效双语教育目标