Hick vs. Hume--problem of evil

I need some help with editing/suggestions/etc. please. This is for a first year university introductory Philosophy course. Important parts of the assignment to consider: 1.an opening paragraph clearly stating your topic, your readings, a brief statement of what you plan to do and absolutely nothing else 2.make the structure of your essay isomorphic to the essay question 3.avoid jargon words and bafflegab 4. when arguing your own view, you must keep your argumentation down to earth (restrict yourself to philosophical arguments everyone can relate to)
Question: Explain the basics of John Hick’s solution to the problem of evil (4 marks), then explain the basics of Hume’s argument from evil against the existence of God (4 marks), then argue whether Hume’s argument succeeds against Hick (4 marks).
I haven’t met the page requirement yet…think I still need about 400 words, but I don’t have an introduction yet and I think my conclusion needs expanded.
Here’s the essay:
John Hick defends the goodness and justice of God in spite of the existence of evil. He recognizes that “the most powerful objection to the belief in God is the fact of evil.” He allows that evil is real, because the Bible presents suffering, evil and injustice as such and not as mere illusion. In contrast to many skeptics’ belief that evil is unnecessary, Hick claims that it is and its purpose is to act as an obstacle to promote moral growth and progress. He feels that the skeptics’ argument rests on a pre-supposition that the beings we find on Earth are complete already and argues that we are not. Instead, he offers the Bible’s view that humans are incomplete and in the process of soul-building, which is why the humans are designed with free will and the world was designed with evil, to present a problem to make us think and grow. Furthermore, Hick pre-supposes that a human is defined by its free will and claims that without evil, our free acts and choices are mere illusion; if we were only capable of good or even had a tendency towards good, there would be no true choice to make, stripping us of both our free will and by definition our humanity. He continues on to say that since is evil is a necessary but unpleasant step in soul-building, there must be a just reward for this pain. Finding no evidence of this reward or perfect beings on Earth, he concludes that there must be an after-life to accommodate these, where just reward is given to balance out the pain and where God completes the soul-building process.
David Hume argues that a person not familiar or convinced of the existence of a Supreme Being cannot infer the goodness of such a creature upon examining the facts of nature and the problem of evil. He lays out four obvious circumstances that contradict that idea of an infinite, all-loving, all-powerful, all-knowing Designer because the circumstances point to an imperfect design.
The first circumstances he presents argues that if there were such a Designer as described by the Christian faith that there would be no pain, because an infinitely loving Designer would not want to hurt His “children”. Hume argues that an omnipotent Designer would use only pleasure as a motivator: beings would derive pleasure from those things necessary for their existence and would ignore anything that did not cause pleasure, removing the necessity of pain in the world.
The second circumstance Hume presents is that the laws of nature seem to work against Earth’s creature. An omnipotent Designer would be capable of seeing all possible events and would alter them to render good. For example, no person would die if he or she fell from a tall building, because the Designer would alter the laws of nature to ensure no harm came to him or her.
The third circumstance causes the first two circumstances to be actual issues: the frugality of beings. Were every being well-endowed enough to always avoid pain and never cross paths with the laws of nature, the first two circumstances would not be problematic. However, it seems to Hume that each creature is endowed with only one or two faculties and is limited in all others. For example, humans are endowed with logic but not speed or strength; rhinoceroses are endowed with strength, but not much speed or logic.
Finally, the fourth circumstance argues that our world is not coherent and that the “parts” of this “great machine” do not work together. For example, if the Designer was as described, we would have no drought or flood, only perfect amounts of rain that would benefit us.
“The whole” of “blind nature”, Hick then argues, leads us to conclude that nature is not conscious and is both unaware and does not care of what happens to the beings on this Earth.
Hume’s argument succeeds Hick’s because he does not pre-suppose that Christianity is the answer. Instead, Hume presents four key circumstances that an outside observer could use to infer what kind of Designer (if any) designed our world. Additionally, as Stanley Kane says, “there is an inconsistency between Hick’s soul-making theory and his salvation belief. Soul-making emphasizes human freedom while Hick’s theodicy assures mankind that God will bring about human salvation”. Therefore, Hick’s argument is doubly flawed: it both pre-supposes to an answer when it should be objective and then contradicts itself. Hume takes more of a “scientific” approach to the problem, using evidence anyone can see and understand; additionally, any person who undertook the same “experiment” as Hume could also come to the same conclusion: that an infinite loving, all-powerful, all-knowing being cannot exist.

I don’t feel that the structure of my essay matches. Should I put all of the circumstances together into one paragraph to make it look more like my summary of Hick’s argument? How do I write an introductory paragraph…what sort of language should be used, what exactly am I arguing? That Hume’s argument succeeds Hick’s? Is any of the information inaccurate or mis-interpreted? Are there any key pieces, particularly from Hick’s argument, that I have missed? Any suggestions on how to beef out my concluding paragraph? Is my concluding paragraph at all coherent?
Any responses to these questions or any other suggestions would be very welcome. :slight_smile: Thanks

not a bad summation…

introductory paragraphs should explain exactly what you are going to write (structurally) and nothing more. hick argues this. hume argues that. leading to this conclusion.

succeeds hicks? temporally? do you think hume’s argument defeats hicks? if so, go point by point and show why you think hume wins… (or the reverse if that’s your opinion)

beef out the conclusion by briefly restating the opening, showing the results of the argumentataion and then your conclusion (as supported by the argumentation.)

form:
intro
hick’s points (one or two pp)
hume’s points (one or two pp)
argumentation (main points)
conclusion

hopefully this helps… post it when you get it finished and tell us what you got…

-Imp

Excuse me for neglecting to read the entire post. I see in the title “…the problem of evil” and I feel I can interject without familiarizing myself with the arguments of Hume or Hicks.

First I would address the question of evil. The etymology of the term. I would immediately mention that the meaning of the term is metaphysical to begin with, and depends on ethical premises. I would quote Wittgenstein: “there are no ethical propositions”.

Once that is cleared, I would approach the problem of God’s existence from another angle. Clearly no evidence can be gathered which would prove that no “loving, caring benevolent” god could exist, since it could as easily be proposed that “evil” is necessary for some unknown end; theology as a process, where a dialectic of “good” and “bad” takes place, involves concepts that appear irrational to philosophers and thinkers. This is because they cannot conceive of a reason…and rightly so! It would be the point to be impossible to conceive, or else the dialectic could not exist and evolve. Furthermore, it is not logically necessary for man to need to understand his purpose to have the capacity to decide his actions according to what he believes. So if God existed, and created such a dialectic, he, it, whatever…would have included, as part of that set of “laws”, the impossibility of rationally understanding the purpose.

Hume was right…which made him wrong. He challenged the nature of “faith”…how it would be impossible to determine from experience alone what one should do. Because one ought not do anything…he does something, and this something is motivated by moral values. The values (again Hume was right) cannot be derived from the senses. They are peculiar beliefs that must, eventually, be grounded in ethical intentions. The paradox is that man is a moral creature where there are no such things as “morals”. This is how God would have it if he existed and created the notions of “evil” in us. We could not be able to know we were “right”…we would have to believe we were right for the whole thing to work, see.

Anyway, I’m an atheist. I’m just trying to get the jump on the problem there in that debate between Hume and Hicks. This idea of mine is in no way original. Essentially it shows that if one grants the premise that god exists…part of that premise is that many things could not be known about that…since it can be argued that a certain kind of god existed where we weren’t suppose to know everything. In other words, once you conceive of a omnipotent, omnipresent super-power, it follows that it is quite possible that the rules of logic be bent…and the rational, irrational. One cannot argue logically that “freewill”, for example, cannot exist if God existed. There is nowhere to start…no prior premises or axioms which would preclude god’s capacity to “do anything”.