That is, we are not any of us in a position of such divine knowledge as to discern how or why certain apparent evils may fit into the scheme of an inherently good and intelligent design. As Evans advises, it is useful to "recall that the reason given by atheists for thinking that it is likely or probable that there are pointless evils is simply this: it appears that there are pointless evils." (Evans, p. 167)
Atheism as Comforting:
A final point from our discussion is the rapid dismissal of McCloskey's resting point, that we may somehow find better comfort in knowing that the terrible tragedy and suffering in the world is random and without cause. We are better suited, McCloskey argues, than if we are to assume that God wishes these tragedies upon us. This interpretation assumes that tragedy occurs without reason in the scope of a grand design. And in doing so, Craig (2002) shows, it promotes the far more...
Craig notes that "if there is no God, then, man and the universe are doomed like prisoners awaiting execution; we await our inevitable death. There is no God. There is no immortality. And what is the consequence of this? It means that life itself becomes ultimately absurd. It means that the life that we do have is without ultimate significance, value, or purpose."
Conclusion:
This seems a useful point upon which to conclude, primarily because it drives home the underlying reality of this discussion. Namely, both theism and
atheism are driven by a greater proportion of
faith than evidence. And from that perspective, it is far more comforting and explainable to perceive that our lives do have significance, value or purpose.
Works Cited:
Craig, W.L. (2002). The Absurdity of Life Without Got. Biola University.
Evans, Stephen. C. Philosophy of Religion: Thinking About Faith. 1st ed. Downers Grove, IL: InterVarsity Press, 1985.
Jones, M. (2012). Pointecast Presentation. Philosophy 201: Philosophy and Contemporary Ideas.
McCloskey, H.J. (?). On Being an Atheist. .
