{"title":"Global philosophy of religion and the supernatural practical response to the problem of evil: In conversation with Yujin Nagasawa","authors":"Roberto Di Ceglie","doi":"10.1007/s44204-025-00279-7","DOIUrl":null,"url":null,"abstract":"<div><p>In his book <i>The Problem of Evil for Atheists</i>, Yujin Nagasawa argues that the problem of evil is not a challenge for theists alone. He also argues that theism, which usually implies supernaturalism, responds to the problem more successfully than atheism and non-theism, which usually imply naturalism. All of this is advanced from the perspective of a project of global philosophy of religion, that is, an attempt to bring Western philosophy of religion into interaction with other philosophical traditions. In my contribution to this book symposium, I intend to deepen some aspects of Nagasawa’s reflections. First, I identify relevant convergences in the West with Eastern traditions regarding the importance of a practical and existential, rather than merely theoretical, response to the problem of evil. Second, I use these convergences to support, in a way different from his own, the author’s thesis that supernaturalism has an advantage over naturalism in responding to the problem.</p></div>","PeriodicalId":93890,"journal":{"name":"Asian journal of philosophy","volume":"4 1","pages":""},"PeriodicalIF":0.0000,"publicationDate":"2025-04-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Asian journal of philosophy","FirstCategoryId":"1085","ListUrlMain":"https://link.springer.com/article/10.1007/s44204-025-00279-7","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
Abstract
In his book The Problem of Evil for Atheists, Yujin Nagasawa argues that the problem of evil is not a challenge for theists alone. He also argues that theism, which usually implies supernaturalism, responds to the problem more successfully than atheism and non-theism, which usually imply naturalism. All of this is advanced from the perspective of a project of global philosophy of religion, that is, an attempt to bring Western philosophy of religion into interaction with other philosophical traditions. In my contribution to this book symposium, I intend to deepen some aspects of Nagasawa’s reflections. First, I identify relevant convergences in the West with Eastern traditions regarding the importance of a practical and existential, rather than merely theoretical, response to the problem of evil. Second, I use these convergences to support, in a way different from his own, the author’s thesis that supernaturalism has an advantage over naturalism in responding to the problem.