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A second aspect of Augustine's theodicy, often called the "free will defence", provides a stronger response to this objection.
The free will defence says that evil is a consequence of freedom; freedom is a good thing and therefore we have to accept evil as its unfortunate side-effect.
In "Evil for Freedom's Sake" (1993b), Lewis reflects at length on the free will defence to the problem of evil.
Rather than attempt to show the existence of God as likely in the face of evil, as a theodicy does, Plantinga's free will defence attempts to show that belief in God is still logically possible, despite the existence of evil.
Will defence solicitors troop into the House of Commons to speak about their client's health or the lack of evidence?
The clever thing about the free will defence is that it includes those who don't believe in God as well as those who do: Augustine can respond to atheists by pointing out that their disbelief expresses their God-given freedom to refuse God.
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Even supposing an account of freedom could be offered to answer this question, Bayle still finds the free-will defence unsatisfying on account of God's alleged omniscience.
A similar thought underpins the well known free-will defence of theism, a staple response to the argument from evil.
Amir Peretz, the Labour leader, will be defence minister.
Will this "defence identity" sit inside or outside NATO?
9.34pm: Sky is suggesting that Lord Ashdown will become defence secretary.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com