John F. Crosby

It is proposed to test the privation theory of evil by examining three kinds of evil: (1) the evil of the complete destruction of some good (as distinct from the wounding of that good); (2) the evil of physical pain; and (3) certain forms of moral evil in which the evildoer is hostile to some good. It is shown that in none of these cases does evil seem to fit the privation scheme, and that in the second and third case evil seems to be in some way “more” than privation. In conclusion it is argued that to entertain such doubts about the privation theory has nothing to do with restoring a Manichean view of evil. In fact, one can entertain these doubts and still affirm that evil is parasitic on good.

Newman often argued like this in debate: “you do not accept this claim of mine because you think that it is exposed to certain objections; but this is unreasonable of you, because you make this other claim which is also, if you think it through, equally exposed to the same kind of objections; therefore, you should either withdraw your objections against me, or else give up that claim that you have been making.” Some contemporaries of Newman thought that he unwittingly lent support to unbelief by defending his views with this “kill-or-cure” argument, as he called it. This essay defends Newman’s argument against his critics in such a way as to contribute to an understanding of Newman’s rhetoric.

Metropolitan John Zizioulas has recently written a probing assessment of Dietrich von Hildebrand’s The Nature of Love. Zizioulas has thereby opened a dialogue between his own theological personalism and von Hildebrand’s phenomenological personalism. In this paper, I am at continuing this dialogue. I formulate three objections that I see Zizioulas raising to von Hildebrand’s claim that love exists as a value-response. In considering them, I try to eliminate misunderstandings, to identify areas of agreement and disagreement, and to show where each of these thinkers has something to gain from the encounter with the other. Most of all, I aim at working towards an understanding of love that incorporates the insights of both von Hildebrand and Zizioulas.