Masalah kejahatan (filsafat): Perbedaan antara revisi

Masalah kejahatan kemungkinan besar pertama kali diajukan oleh filsuf Yunani [[Epikuros]] (341–270 SM).<ref>The formulation may have been wrongly attributed to Epicurus by Lactantius, who, from his Christian perspective, regarded Epicurus as an [[atheist]]. According to Mark Joseph Larrimore, (2001), ''The Problem of Evil'', pp. xix–xxi. Wiley-Blackwell. According to [[Reinhold F. Glei]], it is settled that the argument of theodicy is from an academical source which is not only not epicurean, but even anti-epicurean. Reinhold F. Glei, ''Et invidus et inbecillus. Das angebliche Epikurfragment bei Laktanz, De ira dei 13, 20–21'', in: ''Vigiliae Christianae'' 42 (1988), pp. 47–58</ref> Filsuf David Hume merangkum masalah kejahatan versi Epicurus sebagai berikut: “Apakah Tuhan berkehendak mencegah kejahatan, tetapi tidak mampu? Jika demikian, maka Ia tidaklah Maha Kuasa. Apakah Ia mampu untuk mencegah kejahatan, tetapi tidak berkehendak? Jika demikian, maka Ia mempunyai niat jahat. Apakah Ia mampu dan berkehendak untuk mencegah kejahatan? Jika demikian, makamengapa dariterdapat manakejahatan datangnyadi kejahatandunia ini?"<ref>{{Cite book|last=Hickson|first=Michael W.|date=2014|title=The Blackwell Companion to The Problem of Evil|location=Hoboken, New Jersey|publisher=Wiley-Blackwell|isbn=978-1-118-60797-8|editor-last=McBrayer|editor-first=Justin P.|pages=6–7|chapter=A Brief History of Problems of Evil|editor-last2=Howard-Snyder|editor-first2=Daniel|chapter-url=https://books.google.com/books?id=J0ScAgAAQBAJ&pg=PT26}}</ref>