Crash Course Philosophy is brought to you
by Squarespace Squarespace: share your passion with the world. Why is the sky blue? Which came first: orange the color or orange
the fruit? And why is C3PO afraid of everything? Like, who decided it was a good idea to teach a droid to experience fear? There are some questions that we ask ourselves,
either as kids, or adults, or both. They’re questions about weird, everyday
things, and they’re weird because most of us don’t know the answers to them offhand. But most of the time, those questions turn
out to be pretty answerable. Like, for the ones I just mentioned, the short
answers are: Because of the way photons interact with the
molecules in the atmosphere. ...the fruit;
And…uh…’cause that’s what George Lucas wanted. Maybe because 3PO’s a protocol droid, and
they need to be able to relate to humans. Though, he could stand to turn his fear settings
down a notch. Now, as you know, philosophers have a soft
spot for questions that can never be answered. Most of the time, these puzzles make for great thought experiments – tests of our skills in logic and argument. But there are some questions whose very lack
of an answer can be downright troubling. Unlike the occasional fluke of physics or bit of Star Wars trivia, there’s a part of us that really wants, or even needs to have an answer to these things. For the past month or so, we’ve been exploring
the philosophy of religion, and we’ve been doing it mainly from a theistic perspective, looking into arguments that justify belief in God. But one of the most persistent challenges to god’s existence is also the root of one of the most-asked, but least answerable, questions that we, as
thinking beings, face. Why is there evil? [Theme Music] Evil comes in many forms. And likewise, for philosophers, poses many problems, especially vis a vis the existence of god. First, there’s what’s known as the logical
problem of evil. Like all rational people, theists can’t help but acknowledge that the world is full of evil. And here, we’re understanding “evil” to be all manner of bad stuff – like, not just Hitler or Darth Vader or Moriarty. It’s everything that’s in the vast spectrum of badness, from stubbed toes to plagues and everything in between. Theists and atheists both agree that evil exists in this way. But they disagree about the next part. Many theists believe in an omniscient, omnipotent,
omnibenevolent God. But atheists argue that this creates a contradiction – a set of beliefs that can’t all be true at the same time. Because, evil is bad, right – whether it’s stubbed toes or genocide or paper cuts or epidemics? So, if there’s really an all-knowing God
out there, he knows about all the evil. He might even know about it before it happens. And if he’s all-powerful, he could stop
it. And if he’s all-good, then he would want
to stop it. And yet he doesn’t. The evil continues. Philosophically rational people shouldn’t
hold inconsistent beliefs, so atheists argue that you’re going to have to give something up – and the thing to give up is God. Some theists, however, take a different route.
They choose to give up one or more divine attributes. They argue that maybe God isn’t powerful
enough to stop evil, or maybe he’s not knowledgeable enough to
know about it, or maybe he’s not even good enough to care
about stopping it. That might sound weird to some of you, but if you’ve ever heard someone say that
God is envious, or petty, or jealous, that’s basically what they’re doing – they’re acknowledging the possibility that
God is not actually good. If you’ve ever checked out the Old Testament, there is a God there who has some anger issues – one who’s not at all opposed to wiping out entire populations just because of some bad behavior. Still, despite this scriptural evidence, many
theists are committed to God’s omni-attributes, and are thus stuck with a problem. They
have to resolve the logical problem of evil and find some way to explain why God would
allow evil into the world. And if you can do that, then you are presenting
what is known as a theodicy. A theodicy is an attempt to show that the existence of evil doesn’t rule out the possibility of God’s existence. Yes, this is such a big deal that there’s
a word for it. And the most popular theodicy is called The
Free Will Defense. This argument holds that God maximized the
goodness in the world by creating free beings. And being free means that we have the choice to do evil things – a choice that some of us exercise. This theodicy says that God doesn’t create evil, but evil can’t be avoided without depriving us of our freedom. And a world without freedom would be a worse
place overall. This explanation preserves God’s goodness,
because he created the best possible world, and also preserves his omnipotence and omniscience,
because, although he does know about evil and could stop it, he has a good reason not to – to ensure our freedom. The problem is, the free will defense really only really addresses what’s known as moral evil – or the evil committed, on purpose, by humans. Now, we’re certainly responsible for a lot of bad stuff, but you can’t blame us for everything. We can’t be held responsible for the fact
that the plates of the earth sometimes shift, causing destructive earthquakes, or that a storm might knock a tree over that falls onto someone’s house. This type of evil – the stuff we’re not
responsible for – is called natural evil, and the free will defense can’t resolve
natural evil. Religion is one of those philosophical issues that can make it hard for us to consider anything objectively. That’s where fiction comes in handy because
fictional stories can let us see how hypothetical people deal with hypothetical situations. And with that in mind, let’s go to the Thought
Bubble for some Flash Philosophy! Let’s consider the case of Ivan, a good
Russian who decides to break up with God. In the novel The Brothers Karamozov, 19th century Russian writer Fyodor Dostoevsky presents us with Ivan, a man who claims to believe in God. But Ivan finds the fact that God allows evil
to exist to be so unforgivable, that he decides worshipping such a god would
be, just, unconscionable. Ivan goes so far as to declare that he is
“returning his ticket” to heaven. If the same God who allows evil – particularly
the suffering and death of children – is also saving a cozy place in paradise for
Ivan, well, Ivan wants nothing to do with it. So, his way out of the problem of evil is
to deny God’s goodness, and to conclude that a bad God is not only
unworthy of his worship, he’s also not someone Ivan wants to spend
eternity with. It’s like the ultimate un-friending. Now, some readers have found Ivan’s decision
to be noble, and full of integrity. After all, if you really think God is letting all of this bad stuff happen, why would you want to be on his team? But other people think Ivan is being irrational – why condemn yourself to eternity in hell on principle? For theists, it’s another question that
doesn’t have an easy answer. Thanks, Thought Bubble! Now, unlike Ivan, a lot of people aren’t willing to give up their ticket to heaven. So they need to work on a way to keeping believing in, and worshipping, God, even though evil is still a thing. One way to do that, is to argue that good
can’t exist without its opposite. The idea here is that you can’t understand
the concept of pleasure without pain. We don’t know what it feels like to be warm
if we haven’t been cold. We can’t understand the goodness of filling
our bellies if we’ve never been hungry. But there’s also another way, though it
involves a little more work on your part. 20th century English philosopher of religion John Hick offered what’s known as the soul-making theodicy. Unlike the traditional view that God created
a perfect world, which we ruined through our own poor choices, Hick argued that God deliberately creates us “unfinished,” and our earthly lives are designed to toughen
us up, in a sense, kinda like boot camp. The harshness of life, Hick said, gives us
a robust texture and character that wouldn’t be possible without an imperfect world. Hick said that we’re not just God’s little
pets, and he’s not our benevolent owner, whose sole job is to keep us in a safe, comfortable
environment. Instead, he wants to build us, to train us,
into a particular kind of being. So we need an environment that’s suited
to the sort of growth that he wants – the sort that this world makes possible. A lot of people find these and other theodicies
to be pretty compelling. However, the problem of evil actually goes
a step deeper. What we’ve been talking about so far is
the logical problem of evil. This problem can be resolved, if we can explain
why there’s evil. But there’s also the evidential problem
of evil. This problem points out that we might be able
to explain why evil exists, but we still can’t explain why there’s
so much evil in the world. For instance, let’s say that it’s true that we really do need evil in order to understand goodness. In that case, why can’t we understand the
contrast through some sort of low-level evil – like paper cuts and head colds and having to work straight through our lunch hour every now and then? I mean, slow, painful deaths from cancer,
and city-destroying hurricanes… they don’t really add anything valuable
to our understanding of goodness. Do they? If God were truly good, and if a negative
contrast were really needed in order for us to understand the goodness of the world, then
why wouldn’t he give us just the very minimum dosage of necessary to achieve that goal? A counterargument might suggest that there’s always a good that corresponds to, and is proportionate to, any evil. But empirically, such goodness is really hard
to find. What good, for example, could possibly correspond
to the horrors of a genocide? In cases like this, Hick’s soul-making doesn’t
seem to cut it. You can’t really argue that “whatever
doesn’t kill us makes us stronger,” because, sometimes, evil does kill us. A lot of us. And sometimes it kills us before we have a chance to grow and learn from the suffering we’ve endured. Despite these and other philosophical sticking points, a lot of people have found a theodicy that satisfies them – one that they believe reconciles the apparent
evil in the world with God’s existence. Others find all of these theodicies to be
flawed, and they reject God’s omni-nature, preserving their belief in God by finding him to be less than perfectly powerful, or knowledgeable, or good. Still others are convinced that the evil in the world is simply incompatible with the existence of a god, or at least any god worth worshipping. Wherever you end up, this is a problem that
needs to be grappled with. And you’ll probably be thinking about it
long after this lesson has ended. After all, today we have considered the biggest
problem in theism – the problem of evil. We’ve thought about different theodicies
– or ways that we might reconcile the existence of evil and the existence of god, and we’ve explored whether those responses
are sufficient. Next time, we’ll consider what kinds of justification we need to have for our religious beliefs. This episode of Crash Course Philosophy is
made possible by Squarespace. Squarespace is a way to create a website,
blog or online store for you and your ideas. Squarespace features a user-friendly interface,
custom templates and 24/7 customer support. Try Squarespace at squarespace.com/crash course
for a special offer. Squarespace: share your passion with the world. Crash Course Philosophy is produced in association
with PBS Digital Studios. You can head over to their channel to check out amazing shows like PBS Idea Channel, The Chatterbox, and PBS Space Time. This episode of Crash Course was filmed in
the Doctor Cheryl C. Kinney Crash Course Studio with the help of these awesome people and our equally fantastic graphics team is Thought Cafe.
This is a great video, but I don't think Hank accurately explains what Christians (protestants at least) mean when they say that God is an envious, jealous, or petty god.
My understanding was always that these referred to god's attitude towards flouting his law. He was jealous or envious because he did not allow any other gods. He was petty because he'd kill you for it. Christian's aren't apologizing for god maybe not being "all-good," but instead saying that what you feel is good is irrelevant because god sets the true law. If you are killed by god's wrath because you broke the law it is because you were sinful, even if you don't understand how or why.
The way that Christians explain away the all-good this is simply to say that you don't know what good is. Only god does. As far as I was ever aware while living steeped in that lifestyle, they were definitely not, "acknowledging the possibility that god is not actually good," as Hank explains.
source: a lot of years in private christian school.
I'm disappointed they didn't use Epicurus in this episode.
As a Christian I have no problem with God creating evil. Supposing infinite can be distilled to finite where the biggest question ever asked is concerned just assumes God is too small. I have to accept there are some things I will never understand. Meanwhile, I accept that God created the Universe and can't explain that either... Bring on the down votes.
I've always hated the problem of evil. It starts with the assumption that there is evil. Yet no one can give a reasonable example outside of comics and movies etc. Even Hank has to give two fictitious examples.
Anyone want to argue fit the case of evil? Let's do Hitler..... 1930's Germany was filled with ignorant, superstitious conservative Germans, who told eachother stories about the weirdly successful strange people's who didn't share their religious belief (Jews). Millions of people voted for and supported and did work for Hitler. But we like to blame one man, and call him evil, because this abnegates ourselves from the possibility that, had we found ourselves in 1930's Germany, we would have felt and done the same. The evidence is that we would have been just as ignorant, and scared and ....... done the same. Hitler wasn't evil, just a typical scared and angry ignorant person, who supported by the scale of industrial progress, managed to do a lot more damage than other scared and angry individuals.
How can we hope to combat ignorance and prejudice if we put it on a pedestal and say, we good people would never be capable of that, we just need to stop the few evil ones over there and the world will be better.....
If a lion plays with a gazelle for two hours, whose intestines are hanging out, we understand it's just being a lion. Not evil. But if a human does the same we want to give it a sense of agency, and blame, yet the existence of mental illnesses, all the way down to mood changes because you're hungry suggests that the strict definition of agency is a little fraught.
I would suggest that evil and gods actually do go hand in hand, not for the usual reasons given, but because evil only exists in the fantastical and mythical. Comic books, novels, movies, religion.
So why do we start the "Problem of Evil" weigh such a big assumption?
Thanks, that actually does make some sense.