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Horrendous-Difference Disabilities, Resurrected Saints, and the Beatific Vision: A Theodicy

机译：可怕的差异性残疾，复活的圣徒和美好的愿景：神学

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Marilyn Adams rightly pointed out that there are many kinds of evil, some of which are horrendous. I claim that one species of horrendous evil is what I call horrendous-difference disabilities. I distinguish two subspecies of horrendous-difference disabilities based in part on the temporal relation between one’s rational moral wishing for a certain human function F and its being thwarted by intrinsic and extrinsic conditions. Next, I offer a theodicy for each subspecies of horrendous-difference disability. Although I appeal to some claims made by Marilyn Adams for this theodicy, I reject one particular claim. I deny that one must be aware that one participates in a horrendous evil when the horrific event occurs. To develop this point and its relevance for a theodicy for horrendous-difference disabilities, I engage with Andrew Chignell’s work on infant suffering. In doing so, I show that what partly motivates the claim is a time-bias, i.e., near-bias. By rejecting this time-bias, I show how it is possible, given post-mortem life, for persons with profound cognitive disabilities to participate in horrendous evils and how these might be defeated by God.
机译：玛丽莲·亚当斯​​（Marilyn Adams）正确地指出，有许多种邪恶，其中一些可怕。我声称一种可怕的邪恶是我所说的可怕差异性残疾。我区分两个恐怖差异残疾亚种，部分是基于一个人对某种人类功能F的理性道德愿望与被内在和外在条件阻碍之间的时间关系。接下来，我为恐怖差异性障碍的每个亚种提供一个神学。尽管我呼吁玛丽莲·亚当斯​​（Marilyn Adams）提出这一主张，但我拒绝了其中一项主张。我否认，当发生恐怖事件时，必须意识到一个人参与了可怕的邪恶。为了阐明这一点及其与恐怖差异残疾神学的相关性，我参与了安德鲁·奇涅尔（Andrew Chignell）关于婴儿痛苦的研究。通过这样做，我表明部分促使索赔的是时间偏差，即接近偏差。通过拒绝这种时间偏见，我展示了在死后生活中，具有深层认知障碍的人如何可能参与可怕的邪恶，以及这些邪恶如何被上帝击败。

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