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The problem of evil is meant to show that the propositions (A) "God exists and is all-good and omnipotent," and (B) "There is evil in the world," are logically inconsistent and incompatible. Formulated in this way, the problem of evil confronts theism with the following dilemma. If, on the one hand, it can be shown that propositions (A) and (B) are logically incompatible, therein lies a proof of atheism and the end of theism as a rational enterprise. If, on the other hand, propositions (A) and (B) are not logically incompatible, then religious and theological utterances become, on the basis of Antony Flew's falsification challenge, vacuous and meaningless, and are, at best, pseudo-assertions. The purpose of this study is to attempt to resolve the above-mentioned dilemma by attacking both horns; that is, by showing that both alternatives are in fact false. It is argued that propositions (A) and (B) are not logically incompatible and that, although (B) does not falsify or count against (A), religious language is nonetheless meaningful. In order to substantiate this latter claim, a careful study of the concept "meaning" is made to show why the falsification criterion of meaningfulness is not the only criterion of meaningfulness, but that the actual use of any language provides a sound criterion. In substantiating the former claim, a careful examination of the nature and use of such concepts as "omnipotence", "omniscience", "all-goodness", and "freedom" is made' in order to compare them as they appear in the formulation of tho problem of evil with their traditional usages. Next, the whole question of Divine Omnipotence, Omniscience and Foreknowledge, Divine Goodness and Human Freedom is discussed to show that the traditional free Will Defence is valid in that it shows that not even an omnipotent God could make men such that they would always choose freely what is right. The notion of a perfect world, a world free of evil, suffering and defect, is next discussed. It is argued that a world free of evil and defect is logically impossible, and further that even if such a world were possible, human life insofar as it involves moral developments and rationality would not be possible. The discussion ends with a consideration of the attitude of the religious believer when faced with evil and suffering in the world. It is my contention that, although religious people are affected by the great deal of pain; evil and suffering in the world, their faith is not threatened; that is, they need not (and do not) give up their belief in a God of love. This does not mean that evil and suffering do not affect the believer, that he is not concerned about them, for clearly he is. He is constantly struggling with suffering and evil, all the time trying to understand why these must be. He may never understand why evil and suffering must be, but he does not relinquish his belief in God because he knows that evil will be overcome. Others (nonreligious people) may never understand his attitude, but that is only because they do not share his beliefs. And it is here that the whole issue between the believer and the non-believer reaches (it seems) an unresolvable deadlock. Doctor of Philosophy (PhD)

1. Scope of the Study The-purpose of this thesis is to provide an in-depth study of those opinions of Pierre Vallières which deal with the place . which the Roman Catholic Church has in the history of Quebec. In the course of this study, some examination will be made into the opinions of some other thinkers who have written about Quebec. These people's views are important to the extent that they serve to help further the point of the thesis which is to explicate the position of Pierre Vallières. The secondary material will help to establish in the reader's mind the over-all scope and nature of the topic under study. In a sense, it provides background information to Vallières' own thoughts. This material will indicate the complexity of the topic, and will give a clearer picture of that material of Vallières which is examined. In addition, these views will, in many ways, provide a contrast to those of Pierre Vallières, thereby giving to the reader a basis of comparison between the ideas of others and the ideas of Vallières. I will pay greatest attention to the writings of Pierre Vallières, specifically his first book, Nègres blanks d'Amèrique. This particular book deals more with the Roman Catholic Church in Quebec than any of his other writings, including his second and only other book, L'urgence de choisir. Because of this fact, only minor attention will be given to Vallières writings other than Nègres blanks d'Amèrique. From those writings which are available, Nègres blanks d'Amèrique stands out as the prime source with regards to Pierre Vallières position on the Roman Catholic Church·in Quebec. 2. Purpose of the Study Why is it important at this time to do a study of this type which deals with the opinions of someone like Pierre Vallières particularly as they pertain to the Roman Catholic Church in Quebec? There are two basic reasons which provide the answer to this question: (1) The Roman Catholic Church has always been a most important force in the development of French Canada. This is reflected in the strong influence it has had on the social conditions in Quebec. This religious institution more than any other significant organization has determined the type of culture -- including language, religion -- which the Québécois have always thought of as their own. In addition, it has been a most powerful force in determining the political developments in Quebec. Thus, the Roman Catholic Church should be examined because it has been central to the development of various aspects of French Canadian life. (2) The views of Pierre Vallières are particularly important because of the significant role he has played in the movements of protest -- in both the religious and political spheres -- which are fermenting in present day Quebec. Pierre Vallières -- the man's ideas, and, as well, his lived-world involvement -- represents a model of the forces of change that have affected Quebec. For one thing, he represents a new generation of French Canadians whose ideas, beliefs and customs are very different from those held by past generations. Many members of the new generation look to Pierre Vallières as the one who most clearly expresses the ideas which they hold to be true -- this was especially true during the fifties and sixties which were the decades of most turbulent ferment and change. In Nègres blancs d'Amérique, Vallières integrates a condemnation of the traditional societal patterns in Quebec with a condemnation of the Roman Catholic Church in Quebec. By doing so, he states what many Québécois believe to be true about their own society. Those Québécois who have turned away from the R.oman Catholic Church and have opted for ways which are basically secular and, at times, anti-clerical, often identify with the opinions expressed by Pierre Vallières. Indeed, it also seems to be true that many Québécois who continue to believe in the teachings of the Roman Catholic Church have come to identify with much which Pierre Vallieres states concerning, Quebec. In some ways, Nègres blancs d'Amérique can be viewed as a handbook for these various types of dissidents, for the changing attitudes regarding traditional ideas, beliefs and customs are reflected in the pages of this book. Thus, the views of Pierre Vallières, which are concerned with a number of topics pertinent to Quebec and her history, but, above all, with the. religious and political spheres of activity, are important because they are in a broad way representative of the beliefs of many contemporary Québécois. To examine the thoughts of Pierre Vallières is a relevant and important task, since these·thoughts are pertinent in a central way to the over-all pattern of behaviour which the Quebecois of today are coming to adopt as their own. Vallières and others like him are rebelling against a strong force of traditionalism which has had a great influence on the character of Quebec for so many years. This traditionalism has, in large measure, placed the Roman Catholic Church at its centre to the extent that the Church has become the guiding force of the tradition. The importance which the Roman Catholic Church has had in Quebec is reason enough for a study of that role. To do so through the eyes of someone like Pierre Vallières is all the more valuable since in many ways it involves a bringing together of the old and the new. The old, in this case, is the Roman Catholic Church in Quebec, while the new concerns those citizens of modern-day Quebec who express their reaction to the Roman Catholic Church in secular political terms. p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; font: 11.0px Times} span.s1 {font: 9.0px Helvetica} span.s2 {font: 9.5px Helvetica} Master of Arts (MA)

Hierdie studio wil godsdionsfilosofies van aard wees. Dit is daarom saaklik, en ook geed vir 'n duidelike verstaan, om die plek en sin van ons ondorwerp in die gedagtesamehang van 'n godsdiensfilosofie to bepaal. Maar, dit is nie tema en bodoeling om 'n min of moor gekonsentreerde inhoud van ons ondorwerp (want die inhoud moot ons juis bepaal) te konfronteer volledige metodologie van die godsdiensfilosofie nie; ons bepaal die verband net sover as wat ons on¬derwerp formeel die godsdiensfilosofiese struktuur raak, en sy sinvolle plek daarin kry. Die probleem kondig sig in algemene vorm as volg aan: Wat is die plek van die "woord", "begrip" en "logies-grammatikale sinvolheid" in die metodologiese aard en taak van 'n godsdiensfilosofie, m.a.w. ons het hier te doen met die probleem van die taal en bepaaldelik van die begrip (term). Nou wil ons hierdie term (in besonder, die begrip: tyd) wat in verskillonde gedagtestrukture ingebed is, stel i.v.m. die gedagtestruktuur van besondere bepaaldheid, n.l. i.v.m. die godsdiensfilosofie. Ons probleemstelling word meer besonder, as ons die "woord" gelykstel aan die woord "tyd", die "begrip" aan die "tydsbegrip" en die "logies-grammatikale sinvolheid' gelyk aan die "tydsstruktuur in verskillende gedagtesamehang".

Master of Arts (MA)

Master of Arts (MA)

Master of Arts (MA)