Essentially because of whats come to be known as the

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Unformatted text preview: life, etc.); and a personal but somewhat wicked/ignorant/weak transcendent being might either not ___________________________________________________________________ (if somewhat wicked) or be _____________________________________________________________ (if somewhat ignorant or weak). But even if we grant Schopenhauer that a transcendent meaning of life would have to involve our being related in the right sort of way to a personal, all good, all knowing, all powerful transcendent being, why does he think that there is no such being? Essentially, because of what's come to be known as “the problem of evil”: The problem of evil: _______________________________________________________________________________ _________________________________________________________________________________________________________ _________________________________________________________________________________________________________ ________________________________________________________________________________________________________. 2 The thought is this: If there were such a being, it would not allow widespread evil in the world. (It would want to prevent such evil because _____________________________________________; and it would be able to prevent such evil because _______________________________________________ _________________________________________________________.) But there is, obviously, widespread evil in the world. Therefore, there can’t really be such a being. There have been many attempts to solve this problem of evil in the history of Western philosophy. One of the most (in)famous is that of the 17th century philosopher and mathematician, Gottfried Wilhelm Leibniz. Leibniz argued that, whatever apparent evils it contains, this world is in fact the best world possible (the &...
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