This is based on a talk I would have given to a rationalist group, but then I found out that it was too long for their format. It's based on various previous posts on "theodicy" and I think is my best presentation of the topic.

The topic for this talk is the Problem of Evil, and one way of resolving it through a labor relations approach. Most of my interests are in philosophy and religion and might not be conventional subjects for a rationalist community group to talk about. However, I bring this up due to its use of economic thinking, in a way perhaps slightly reminiscent of the George Mason University economists.

THE PROBLEM OF EVIL

The Problem of Evil is the apparent contradiction caused by the following statements all claiming to be true:

1. God is all-good, all-knowing, and all-powerful
2. Evil exists

If God is all-good, why doesn't he prevent evil? Is it because he's not all-knowing or all-powerful? Maybe he is all-knowing and all-powerful. Then he must be less than all-good if he doesn't prevent it.

One way to soften things is to say that humans are the source or occasion of much evil. Either we commit the evil directly (it follows from our free-willed actions or inactions), or it is useful in "soul-making" (it gives us the occasion to become better people). This idea makes sense to me, to a point, but I think that it's hard to rule out the idea that some suffering is useless for that purpose. Suffering in wild animals being maybe the easiest example.

One approach that theists take is to say that we don't understand, but somehow these threads will be tied up for us someday, and the ultimate good and necessity of evil will be explained. I find this approach somewhat unsatisfying. So I thought I might try to come up with a more concrete solution to the Problem of Evil.

BACKGROUND TO TEMPTATION THEORY

First I will talk about my theory of God, my "theology". I think that God is primarily a good God. His goodness takes priority over other characteristics. In fact, for reasons I am not prepared to defend right now, I think that his goodness is the source of being, and thus of his power. This means that God is limited by his own goodness. I think this is a necessary property of a trustworthy God. Ultimately, a maximally trustworthy God is better for us than a maximally powerful one.

I want to show that God's allowance of evil flows naturally from his goodness.

For reasons that I won't defend here, suppose that in order for us to live in God's presence, we must be free from any evil in our hearts (in our intentions). God wants us to live forever, and so wants to provide a way for us to fully turn against evil in our intentions.

We need to really choose good. The way we do that is to really reject evil, even when evil looks attractive, even cartoonishly attractive. So we need evil presented to us in a way which looks good.

I postulate that God is incapable of presenting evil to us in such a way that it looks good. I'm not sure I could prove that, but on first inspection I think it sounds likely. A God who is goodness itself might have scruples against tempting us.

TEMPTATION CONTRACT THEORY

If so, then we have a situation where God's goodness makes him powerless to do a necessary part of bringing us to a state of having truly good intentions.

He needs other beings to tempt us. What kind of beings would tempt us? Presumably, evil beings. So God has to go to evil beings for help.

Temptation may be beyond the power of all the evil beings to actually implement. But God clearly acts out the will of his creatures. For instance, if you shoot a gun, you don't really will the bullet to go where it goes. You make a decision to shoot and where to aim, but the carrying out of that decision is done by God. So God could act out the decision of the evil beings.

If we sin, it is often God who is the efficient cause of the sin. He is our servant or slave. And God offers to be our servant or slave in this for the greater good of letting us act. So he can do the same, being the slave of evil beings. But the evil must come from the will of the evil beings.

How does God get the evil beings to will temptation for him? I propose that he does something like work out a contract with them. At a point in time, presumably far in the past, God allows his situation of need to be known. The evil beings know that they have leverage over God. They can demand concessions. Some of these concessions could include whatever evil that has no redeeming value. Because they are evil, they are paid with evil.

Does this mean that God tempts the evil beings to tempt us? My response as of now is to say it doesn't count as temptation for two reasons. One is that God does not will them to tempt, but simply lets them do what is in their nature. He doesn't put his thumb on the scale, the way they do with us. The other reason is that perhaps the critical sin in temptation is calling bad good. That the tempters tempt is actually a good thing, from a consequentialist perspective (since it allows us to come into tune with God) but for deontological reasons it is impermissible for this to be done by God himself.

WHY ISN'T THE WORLD WORSE?

If evil beings can have such serious bargaining power, why isn't the world worse? Are there any checks to their power? My theory has to explain why there is the amount of evil we have in the world, which seems finite, mixed with considerable finite good.

God and the evil beings are both bargaining with each other. God chooses which evil beings to work with. He can choose the ones who give him a good deal. He will not sign a contract that includes evil that keeps us from being with him forever. Things can happen in this life, and we can make decisions, which contribute to us failing to fully come to have good intentions. I don't believe God can know what is unknowable (states of affairs that don't exist yet, like future events). But whatever states of affairs have to obtain to give us the chance to make the right or wrong decisions, to create that risk, are ones which God would not sacrifice to the evil beings' negotiation. We live in a world in which it was worth it to God to create. So this predicts a generally hopeful state of affairs in the end, as long as each of us seeks to be in tune with God.

Evil beings offer their labor for wages, and collectively, there is a wage floor. Humans won't work for less than their wage floor (which might be "the amount of money necessary for minimal shelter, clothes, water, and food"). Evil beings want a certain amount of evil done in compensation for the good they do. If they were perfectly rational, they might push for a truly nightmarish human existence. But perhaps not all evil beings are rational to that extent. Lust is part of the psychology of evil beings. The lust for evil can lead to a strong demand for it, but also to a kind of pragmatism and impatience in seeking it, seeking to have what the evil being can have, now, rather than holding out for a really "excellent" implementation of evil-doing. Lust for evil could be an appetitive rather than calculating thing, or appetitive enough to inhibit or distort an evil being's utility-maximizing calculations.

So God may be able to negotiate with the most pragmatic and impatient of lustful evil beings, the ones who will sell out their labor for the lowest evil wages, yet these beings, because of their lust, have an absolute floor to what they will demand from him. The nature of the evil beings' psychology, how much evil their lust absolutely demands, determines the exact level of gratuitous evil that we see in the world around us.

Does God create the nature of evil beings' psychology and thus determine the level of evil in the world all by himself? Not if the nature of evil beings' psychology is substantially created by their own free willed choices to become evil.

The theory I have mentioned, I could call a labor relations theory of the Problem of Evil. The negotiations between different economic actors, in the economy of good and evil, produces a nuanced world. Just as the world we live in is the product of governments, corporations, civil society, individuals, etc. with differing points of views negotiating the mixture of all sort of different values in what we actually see and have to put up with, among these different voices there are also both God and evil beings. From a theistic standpoint, the way to analyze it might be that reality is a negotiation between God and what is not on the side of God.

CONCLUSION

What I hope to have accomplished in this talk is to show that the evil in this world flows naturally from the existence of a certain kind of good God. However, as you have listened, perhaps you have thought of questions or objections. I'm interested to hear them.