IndexIntroductionDifferent types of evilPhysical evilMoral evilIf God foreknows everything or free choiceConclusionIntroductionThe problem of evil has always challenged the rational capacity of human beings. Questions about what evil is, what is evil, what is the cause of evil, whether there is a relationship between the good God and evil are also relevant in contemporary society. Although there is a multitude of opinions regarding the concept of evil. Augustine's problem of evil has always been a puzzle to many philosophers. According to Augustine there are three types of evil. They are metaphysical, physical and moral. In this assignment I would like to focus more on physical evil and moral evil. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay Different Kinds of Evil Augustine began by saying that God created all things perfect, both humans and animals, but because of man's estrangement from the supreme good (God), he fell short of original justice. As a result, suffering and pain came into the world. Therefore, according to Augustine, evil does not have an existence of its own but exists as a privation of good. St. Augustine described evil as Boni deprivation. Evil is something linked to the wickedness of human actions. According to Saint Augustine, evils are of three types: metaphysical evil, physical evil and moral evil. Here metaphysical evil is not truly evil. Physical Evil Physical evil is also known as natural evil. Physical evil is independent of human will. Physical evil depends on the functioning of nature. It is something that is a disorder of nature. Examples of physical evils are hurricanes, cyclones, famine, pests, earthquakes, falling trees, death, etc. Death is a physical evil because it hinders mental peace and harmony. Physical evil is a natural phenomenon and is harmful to human beings. They are not moral. A human being is not morally responsible for physical harm. Evil or suffering that is not the result of a rational being but rather of the course of physical events. When Augustine speaks of physical evil in the City of God he says: «I must now turn to those calamities which are the only thing which our accusers have no desire to endure. Such are hunger, disease, natural disasters." All these evils listed by Augustine do not make people bad because they are unable to regulate them because they happen naturally. However, Augustine traces the origin of these natural evils, over which man has no control, to the collapse of the first man, stating that when Adam was formed, he lived in a state of grace, in a state of eternal happiness, but he surrendered immediately. Will of God and turned to his own will, falling short of damnation. Therefore suffering and pain descended upon him, which were the consequences of his fall. Augustine explained this very well in On the Free Choice of the Will by saying that: “When the first man was damned, his happiness was not revoked to the point of depriving him of the ability to have children. From his descendant a beautiful ornament of this world was born. However, it was not right that he should generate better children than he himself was" (On the free choices of the will). This directly implies that Adam's sin is seminally present in us and for this reason we experience all the suffering that the first man experienced as a consequence of his fall. Moral evil God created every human being with his love and free will. So moral evil is caused by the violation of free will. Moral evil is a direct violation of the moral law. It is different from physical evil and intellectual error. Moral evil, defined as sin by theists, includes injustices committed by people, such as lying,steal and kill. Evil or suffering that is the result of the action of a rational being. Augustine's main motive in philosophy was the search for the cause of moral evil in the worldglobe because his adolescence and youth were engulfed by lust and promiscuity. He decided to look for a new paradigm of life and find out why there is so much bad in people's lives. This search brought him into the hands of the Manichaeans who informed him about the values ​​of light and darkness which respectively cause good and evil in people's lives. Using the Neoplatonic philosopher Plotinus, he rejected the hypothesis and recognized moral evil as a deprivation of some practically due good, generated by free and responsible moral agents. The central paradox of the problem of evil can be briefly stated. If God is perfect goodness and if he is omnipotent, evil cannot exist. But it is evidently a reality of some kind and a formidable one. Therefore, if we want to admit its existence, one of the other two "poles" must move. Or we must say that God is not entirely good and that he allows or even is the author of evil. Or we must say that God is not omnipotent and, although he is entirely good and would prevent evil if he could, he has no power to stop it. These were the terms in which the dilemma presented itself in Augustine's time." The Manichaean conception of the problem of evil separated the three 'poles' of divine goodness, divine omnipotence and the presence of evil, separating good and the omnipotence of evil. God. In the human being, composed of body and soul, the eternal war in the universe has been rewarded in the microcosm. This went a long way toward explaining the observable evils of the human condition and Augustine's awareness of internal conflict. It also made it possible to understand human souls as sparks of the good spirit trapped in evil material bodies. “The Christian Augustine never managed to free himself completely from certain Manichaean legacies in his exposition of the problem of evil. After freeing himself from the Manichaeans, Augustine was forced to look elsewhere for an explanation of the problem of evil." “As a Christian, he came to see sin as an act of evil will, and therefore itself a product of evil. So sin and evil become aspects of a single problem. Believing that evil was the result of a wrong act of will on the part of a rational creature fits the case of Satan as well as that of humanity. It gave Augustine a cause of evil that did not reside in an entirely good God and therefore incapable of evil." “A further aspect of the consequences of evil is the tendency to distort intellectual perception, which takes the form of a distortion. So that the sinner could no longer see things as they are." his informal philosophical group explored the ways in which seemingly disorderly events in the universe can be held to fall under providence. They must do so if God is truly omnipotent and therefore also omniscient. To do this, what seems evil must somehow be transformed into good, otherwise he will not be able to tolerate it consider them all, ultimately, as positive if God allows it.” “Pelagius agreed with Augustine that evil is nothing; in fact, this seemed to him to strengthen his thesis, because it was possible to argue that something that does not exist cannot have damaged human nature so radically since to be nothing is to distance oneself from God who is the Supreme Being, which means that evil brings all good, all joy, all charity. , every reconciliation with God, every hope of heaven for the sinner who is infected by it..