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Editorial Reviews. Review. Haunted by the death of her father, whom she lost at only five years THE BEAUTIFUL EVIL - Kindle edition by Robbi Bryant.
Table of contents
II sent. I, art. I have shown that the ancients called Adam's fall felix culpa , a happy sin, because it had been retrieved with immense advantage by the incarnation of the Son of God, who has given to the universe something nobler than anything that ever would have been among creatures except for this. And in order to a clear understanding, I have added, following many good authors, that it was in accordance with order and the general good that God gave to certain creatures the opportunity of exercising their liberty, even when he foresaw that they would turn to evil, but which he could so well rectify; because it was not right that, in order to hinder sin, God should always act in an extraordinary manner.
To overthrow this objection, therefore, it is sufficient to show that a world with evil might be better than a world without evil; but I have gone even farther in the work, and have even proved that this universe must be in reality better than every other possible universe. If there is more evil than good in intelligent creatures, then there is more evil than good in the whole work of God.
Now, there is more evil than good in intelligent creatures. Therefore there is more evil than good in the whole work of God. I deny the major and the minor of this conditional syllogism. As to the major, I do not admit it at all, because this pretended deduction from a part to the whole, from intelligent creatures to all creatures, supposes tacitly and without proof that creatures destitute of reason cannot enter into comparison nor into account with those which possess it.
But why may it not be that the surplus of good in the non-intelligent creatures which fill the world, compensates for, and even incomparably surpasses, the surplus of evil in the rational creatures? It is true that the value of the latter is greater; but, in compensation, the other are beyond comparison the more numerous, and it may be that the proportion of number and of quantity surpasses that of value and of quality. As to the minor, that is no more to be admitted; that is, it is not at all to be admitted that there is more evil than good in the intelligent creatures.
There is no need even of granting that there is more evil than good in the human race, because it is possible, and in fact very probable, that the glory and the perfection of the blessed are incomparably greater than the misery and the imperfection of the damned, and that here the excellence of the total good in the smaller number exceeds the total evil in the greater number. The blessed approach the Divinity, by means of the Divine Mediator, as near as may suit these creatures, and make such progress in good as is impossible for the damned to make in evil, approach as nearly as they may to the nature of demons.
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God is infinite, and the devil is limited; good may and does advance ad infinitum , while evil has its bounds. It is therefore possible, and is credible, that in the comparison of the blessed and the damned, the contrary of that which I have said might happen in the comparison of intelligent and non-intelligent creatures, takes place; namely, it is possible that in the comparison of the happy and the unhappy, the proportion of degree exceeds that of number, and that in the comparison of intelligent and non-intelligent creatures, the proportion of number is greater than that of value.
I have the right to suppose that a thing is possible so long as its impossibility is not proved; and indeed that which I have here advanced is more than a supposition. But in the second place, if I should admit that there is more evil than good in the human race, I have still good grounds for not admitting that there is more evil than good in all intelligent creatures.
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For there is an inconceivable number of genii, and perhaps of other rational creatures. And an opponent could not prove that in all the City of God, composed as well of genii as of rational animals without number and of an infinity of kinds, evil exceeds good. And although in order to answer an objection, there is no need of proving that a thing is, when its mere possibility suffices; yet, in this work, I have not omitted to show that it is a consequence of the supreme perfection of the Sovereign of the universe, that the kingdom of God be the most perfect of all possible states or governments, and that consequently the little evil there is, is required for the consummation of the immense good which is there found.
He who cannot fail to choose the best, is not free. God cannot fail to choose the best.
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Hence, God is not free. I deny the major of this argument; it is rather true liberty and the most perfect, to be able to use one's free will for the best, and to always exercise this power without ever being turned from it either by external force or by internal passions, the first of which causes slavery of the body, the second, slavery of the soul.
There is nothing less servile than to be always led toward the good, and always by one's own inclination, without any constraint and without any displeasure. And to object therefore that God had need of external things, is only a sophism.
Pandora - Wikipedia
He created them freely; but having proposed to himself an end, which is to exercise his goodness, wisdom determined him to choose those means best fitted to attain this end. To call this a need is to take that term in an unusual sense which frees it from all imperfection, just as when we speak of the wrath of God. Seneca has somewhere said that God commanded but once but that he obeys always, because he obeys the laws which he willed to prescribe to himself; semel jussit semper paret.
But he had better have said that God always commands and that he is always obeyed; for in willing, he always follows the inclination of his own nature, and all other things always follow his will. And as this will is always the same, it cannot be said that he obeys only that will which he formerly had. Nevertheless, although his will is always infallible and always tends toward the best, the evil, or the lesser good, which he rejects, does not cease to be possible in itself; otherwise the necessity of the good would be geometrical so to speak , or metaphysical and altogether absolute; the contingency of things would be destroyed, and there would be no choice.
But this sort of necessity, which does not destroy the possibility of the contrary, has this name only by analogy; it becomes effective, not by the pure essence of things, but by that which is outside of them, above them,--namely, by the will of God. This necessity is called moral, because, to the sage, necessity and what ought to be are equivalent things; and when it always has its effect, as it really has in the perfect sage, that is, in God, it may be said that it is a happy necessity.
The nearer creatures approach to it, the nearer they approach to perfect happiness.
Also this kind of necessity is not that which we try to avoid and' which destroys morality, rewards and praise. For that which it brings, does not happen whatever we may do or will, but because we will it well. And a will to which it is natural to choose well, merits praise so much the more; also it carries its reward with it, which is sovereign happiness. Evil is still evil if it is in a picture frame, if it is on a beautiful face, if it is in Greek tragedy.
Evil can be beautiful, but it can never be good. An English and Philosophy student trying to find her way in this big, big world.
A Beautiful Evil
Aspiring writer, scholar, showtune belter, ardent hater of tomatoes. Yes, you should! Fareah Fysudeen An English and Philosophy student trying to find her way in this big, big world. Please insert the code above to comment. None Notify of new replies to this comment Notify of new replies to all my comments Notify of all new follow-up comments.
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This sounds like it was a great read. I might pick it up as my next book! Prometheus had fearing further reprisals warned his brother Epimetheus not to accept any gifts from Zeus. But Epimetheus did not listen; he accepted Pandora, who promptly scattered the contents of her jar. As a result, Hesiod tells us, "the earth and sea are full of evils" One item, however, did not escape the jar 96—9 :.
Only Hope was left within her unbreakable house, she remained under the lip of the jar, and did not fly away. Before [she could], Pandora replaced the lid of the jar. This was the will of aegis-bearing Zeus the Cloudgatherer. Hesiod does not say why hope elpis remained in the jar. Hesiod also outlines how the end of man's Golden Age an all-male society of immortals who were reverent to the gods, worked hard, and ate from abundant groves of fruit was brought on by Prometheus.
When he stole Fire from Mt. Olympus and gave it to mortal man, Zeus punished the technologically advanced society by creating a woman. Thus, Pandora was created and given the jar mistranslated as 'box' which releases all evils upon man. Archaic and Classic Greek literature seem to make little further mention of Pandora, but mythographers later filled in minor details or added postscripts to Hesiod's account.
For example, the Bibliotheca and Hyginus each make explicit what might be latent in the Hesiodic text: Epimetheus married Pandora. They each add that the couple had a daughter, Pyrrha , who married Deucalion and survived the deluge with him.
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However, the Hesiodic Catalogue of Women , fragment 5 , had made a "Pandora" one of the daughters of Deucalion, and the mother of Graecus by Zeus. In the 15th-century AD an attempt was made to conjoin pagan and scriptural narrative by the monk Annio da Viterbo , who claimed to have found an account by the ancient Chaldean historian Berossus in which "Pandora" was named as a daughter-in-law of Noah in the alternative Flood narrative.
The mistranslation of pithos , a large storage jar, as "box" [11] is usually attributed to the sixteenth century humanist Erasmus of Rotterdam when he translated Hesiod's tale of Pandora into Latin. Hesiod's pithos refers to a large storage jar, often half-buried in the ground, used for wine, oil or grain.
Historic interpretations of the Pandora figure are rich enough to have offered Dora and Erwin Panofsky scope for monographic treatment. West writes that the story of Pandora and her jar is from a pre-Hesiodic myth, and that this explains the confusion and problems with Hesiod's version and its inconclusiveness.
He also writes that it may have been that Epimetheus and Pandora and their roles were transposed in the pre-Hesiodic myths, a "mythic inversion". He remarks that there is a curious correlation between Pandora being made out of earth in Hesiod's story, to what is in the Bibliotheca that Prometheus created man from water and earth. The meaning of Pandora's name, according to the myth provided in Works and Days , is "all-gifted". However, according to others Pandora more properly means "all-giving".
An alternative name for Pandora attested on a white-ground kylix ca. Written above this figure a convention in Greek vase painting is the name Anesidora. More commonly, however, the epithet anesidora is applied to Gaea or Demeter.