I believe it was Bertrand Russell who asked: if there is a "problem of evil" why is there not a "problem of good"? His answer was that there is a problem of evil only for those whose premises make evil seem anomalous. Following up that thought: If I believed that the world is the creation of the evil Cthulhu, designed to make us miserable and mad, why are there good and joyful moments? Why does Cthulhu let Bach's music slip through into ontology? Why are we allowed to take and feel such pride in our child's growth and accomplishments, if we are supposed to be miserable? My guess is that different Cthulhu-ists have different opinions. Schopenhauer's Will might be thought to raise the same question. But he might say that the Will preserves its own existence by preserving our generational cycles, so allowing the pride of parenthood is a necessary price the Will must pay to continue to have humans whom it can torture. As to music? it may have played a ro...
The "problem of evil" in broadest terms is the problem of how to account for the existence of evil within systems of thought that would seem to exclude it -- that may identify reality with goodness in one way or another. Within Christian thought these efforts are generally called "theodicy.' But the problem precedes Christian efforts. Plato, for example, postulated a Form of the Good that is the most real of realities. This means that he starkly identified Good with Real, and THAT raises the question of -- why isn't it? Or not so much. When the neoplatonists came along a couple of centuries later and strove to put Platon's thoughts into more systematic form, tried to make linear treatises out of hints from not especially linear dialogs, they found this question staring at them. If the Good is the sun (Plato's metaphor in his culminating story of an escape from the cave) then evil is presumably the darkness: shade. Yet how decode this metaphor? What is...