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By Jacques Derrida

NUEVO, EXCELENTE, DE MÉXICO CON AMOR MISMO DÍA SI RECIBO SU PEDIDO POR los angeles MAÑANA EN DÍAS HÁBILES

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14 See Dougherty (2012) for an extended consideration of the parent analogy. And thus the problem of evil leads directly to the problem of divine hiddenness. See Howard-Snyder and Moser (2001) and Dougherty and Parker (2013). See Dougherty (2012) for an argument against the parent analogy. 16 But doesn’t it fail to predict a world at all or a world complex enough to have suffering animals or a world where there is any consciousness at all or a world where there are human-like beings who care? Well, no, I think, and though I think natural theology is quite successful, I am here concerned only with the question of how successful natural atheology is.

I agree with what all these accounts of the starting point of the problem of evil point to: that the quantity of evil in the world matters to how strong the argument from evil is. g. Adams 1999). I will not always use that term as specifically as Adams does. 4 Swinburne (2004: ch. 5) gives an argument for the quite striking simplicity of (“bare”) theism. 18 The Problem of Animal Pain not to be evaluated for evidential fit at all. Rather, religious beliefs are simply exempted from the normal process of evidential evaluation.

The equation is a theorem of the standard probability calculus,2 but hopefully the relations are all intuitive. The equation says essentially that there are two ways things can go well (or poorly) for a hypothesis: It can start out with a measure of intrinsic plausibility and it can get a boost from its ability to render intelligible the evidence we have. Since this equation compares one hypothesis to another in terms of the components enumerated above, it is composed of three ratios. The posterior odds – our final target – express the ratio of the posterior probability of one hypothesis – posterior to considering the evidence in question – to the posterior probability of its competitor.

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