Online Lecture by Ebrahim Azadegan: “God and Human Suffering”

If the world is precisely fine-tuned for human life, why does life contain such calamities and sufferings? It seems that to the same extent that we are impressed by the understanding of this fine-tuning—that the world is designed for human life—the problem of natural evils gains urgency. My view is that observing the world from an anthropocentric perspective is the source of the challenge for theists, which arises from this tension. My proposal in grappling with this challenge is that perhaps this world is fine-tuned for divine ends, and that end could be the manifestation of His love through the pains and emotions of sentient beings.

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Report by Iran Book News Agency (IBNA) on this lecture:

Ebrahim Azadegan, faculty member and head of the Philosophy of Science group at Sharif University of Technology, spoke about “God and Human Suffering” in his online lecture. He has a book titled “Man and the Hidden God,” in which he also addresses the question that throughout history, many individuals have asked: why does the omniscient God allow us to remain in perplexity regarding His existence and attributes, while knowing that recognizing Him leads to our well-being? These questions and the ensuing doubts have led some, like Nietzsche, to believe that either such a God does not care about the salvation of humans, or that He is not a benevolent God, because He has left helpless humans, who suffer in search of truth, unanswered.

Azadegan began his talk as follows, saying: Physicists since 1960 have arrived at the viewpoint that the universe is very precisely fine-tuned so that we humans can live in this world and observe it. If we live in this world, we are confronted with the question: if the world is so finely tuned that I, as a human, can live in it and observe it, then why is it not well-tuned enough that I, as a human, must endure so much suffering and pain, and why have humans throughout history faced so many adversities and much suffering?

He added: Theologians believe that God has certainly promised us a manifestation; for instance, we must be patient, or we must change problematic deeds, or we must have faith. Whether these theories suffice to answer that challenge is a question that ultimately defends the theory that perhaps a world without a clear answer to these questions is a more valuable world.

Azadegan further added: In the history of philosophy and theology, the argument from design has stood in opposition to and in conflict with the argument from evil. Physicists have, in a way, accepted that the universe is very precisely fine-tuned so that we can have intelligent life in it. The best fact for this matter is the existence of God. This world has a particular property that demands explanation. You are compelled to have a purpose for the argument from design, all of which physicists have taught us, and it is for this purposefulness of the world that there is a precise argument for an ordered system.

He added: Philosophers of religion have written an argument for the non-existence of God that resembles the argument from design and looks at purpose. In the traditional argument, we only observe the order of the world, but for the traditional argument from design to work, we must have a purpose for this ordered system, to which the fine-tuning argument can contribute. Physicists want to show us that the constant laws that exist in the universe can support the human who is an observer in the world. Therefore, we can conclude that this world is ordered and that there is a God for this order.

This faculty member and head of the Philosophy of Science group at Sharif University of Technology added: If we say that this is a particular world that is fine-tuned for humans to live in, we take a natural beginning more seriously. The more precise an argument from design we have, the stronger we also make the argument from evil: if the world was sufficiently ordered, then why do we suffer in this world? If God exists, He is permitted, in order to bring about this greater good, to create a world in which humans, with free will, can also err.

He added: The defenses offered on behalf of God in the face of the problem of evil are very important, and much has been said about them in the literature. We can regulate our good and bad actions and behaviors and see their results. If we do a bad deed, we may cause pain and suffering to ourselves and others. The existence of these laws does two important things: fixed laws, through whose discovery we gain knowledge about the world, and if these laws were not fixed, physics would be meaningless. The prerequisite for all of humanity's progress in science is the existence of fixed laws. Like floods, earthquakes, or this very coronavirus, which are the result of natural beginnings that occur in the world, and this is the same as fixed laws, whose property is human knowledge and behavior.

Azadegan continued: These pains and sufferings are a path for the purification of the soul. The pains that humans bring about by their own will are so numerous, and through these pains and sufferings we are, in a sense, tested, and the one who suffers can find a greater connection with God. If God exists and is omnipotent, could He not have arranged the world so that we would not suffer pain and suffering? There are three answers to this question. None of the scenarios proposed are the best; that is, the world we live in is the best of all possible worlds, and it cannot be compared to anything else. There is a theological principle that the creator of this world is God, and since He possesses omniscience, what God creates is the best, and this view that this world is better does not have many supporters among philosophers.

He added: Perhaps there are many possible worlds, and God chose one from among these good worlds, and this world is good enough to be supported. So one cannot ask why God did not create a world with fewer natural beginnings, and since this world is among the good worlds, no fault lies with God, and we can defend the creator of this world.

This philosophy researcher said: Who said that humanity is the purpose of this world? We must make God Himself the purpose, as Aristotle said, and the best thinking is about the best being, and why should we consider a purpose outside of God for this world? The manifestation of God Himself in the world is the best purpose. If we speak of God, we can find the solution, and pains and sufferings are practically part of God's purpose from Himself; in a sense, God manifests Himself in this world along with pains and sufferings, etc. The manifestation of God Himself and God's compassion is through the pain that comes from these sufferings, and this matter is about creating a relationship with God and the emergence of kindness from God.

He continued: In traditional theology, God is a transcendent being who looks at us from an infinite distance, and it is this gaze that causes us philosophical problems. If we accept that God is near us and accompanies the pains and sufferings we endure, God's kindness and our heartfelt relationship with God become meaningful, and if I have a feeling, God understands my feeling, and this matter points to the manifestation of God in our hearts.

Azadegan concluded his remarks by saying: Sometimes this issue is also raised that the meaning of the hidden God is a God whose manifestation in the world is not sufficient for all humans to believe in His existence. It is not the case that all of humanity throughout history has had faith and belief in the existence of God. In this path, God knows that belief in His existence enables humans to live a better life, to achieve spiritual growth, and even to incline toward morality, because one who believes God exists arranges their life based on God's desires.

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God and Human Suffering

Ebrahim Azadegan (Faculty Member and Head of the Philosophy of Science Group, Sharif University of Technology)

Watch the video of this lecture (with slides) on YouTube | Aparat

Download the audio file of this lecture (including Q&A)

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