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(Thanks to Sue George for the race report!)
House and Sherman win Iron Cross
Cole House (616 Fabrications) and Ruth Sherman (Corning/NoTubes/Swan Cycles) won the Stan's NoTubes Foundry Cycles Iron Cross bike race in Michaux State Forest, Pennsylvania, on Sunday.
In its 11th year, Iron Cross delivered an epic 68-mile day of endurance cyclo-cross racing over gravel roads, rocky singletrack, ATV trails and pavement.
Racers competed in perfect trail and weather conditions, with sunny skies and comfortable temperatures all day.
Racing in his first-ever ultra 'cross race, House made two decisions that helped him toward victory: he previewed several sections of the course, and he decided to race a mountain bike.
I had no idea what to expect. I have never done this race, said House. "I came out early to ride a couple sections, and I actually drove the road sections. That paid off big time. There was so much climbing - if you don't know how long it is mentally, you can kind of give up. If you know where you are, it's a big advantage."
House opted for his mountain bike upon the advice of others. "Some said it was pretty rocky. On the road sections, 'cross bikes had a bit of an advantage, but you could draft and not do too much work. Racing my mountain bike was how I got my gap for the win - on the trails. I knew that was where I had to push it."
The course began with a rocky prologue loop before heading out for the first of two different, much longer loops. House got a good start, but after backing it off the pace of the initial leaders, he ended up making a wrong turn during the first singletrack section. As he realized his mistake and made the correction, two groups of top riders passed, and he had some work to do to catch back up on the next road section.
House regained the leaders heading into the infamous hike-a-bike section, where the decisive split would occur.
When they had said 'run-up', I was thinking we were going to run up a little rocky hill. Instead, we ran up a cliff. That was shocker, said House, who had not previewed that portion of the course.
A group of four, including House's teammate Mike Simonson (616 Fabrications), Cole Oberman (Breakaway Bikes.com/The Gunshow v2.0) and Adam Farabaugh (Garneau-Quebecor Pro Cycling Team) emerged as the leaders after the grueling hike-a-bike and the subsequent aid station #1. They worked well together for a bit to keep their advantage, but the repeated, hard climbing was still to come after the half-way point following aid station #2.
Oberman pushed the pace on the climbs and got away. Only Farabaugh could bridge up to him, while House and Simonson suffered a bit behind them. House was climbing better than Simonson, but held back briefly with the initial hope that he and his teammate could work together to reel in Oberman and Farabaugh.
"Mike was suffering, and I knew the descent, so I went for it and I caught them just before Bunker Hill Road," said House, who made his move on his two rivals in the second major singletrack section of the day. Although it was not as rocky as earlier singletrack, several logs and a steep climb made the section more challenging for those on 'cross bikes.
I just popped over those logs, said House. "That's where a mountain bike really paid off, and I got a gap of a minute there over the other two. From there, I went all out."
Alone at the front, House was surprised to see Farabaugh later in the race after the Farabaugh had missed a turn.
From then on, it was damage control, and I knew I had a good chance of winning, said House, who finished in 3:59:52. "I didn't want to blow up or lose it in the last part. I rode my pace and made sure no one was catching me, and I pulled off a win."
Behind House, Brian Toone (Friends of the Great Smokies (FGS Cycling)) was making spectacular forward-progress up through the field. Toone was with the leaders on the prologue, but got dropped on the first technical descent of the first big loop. "I accidentally came unclipped and couldn't get back in, and so I had to run down one of the descents."
Toone chased with Masters 40+ eventual winner Ron Glowczynski (BikeFlights.com) to catch leaders just before the hike-a-bike. By the top, he had made a four-man chase group just behind the four-man lead group.
I ended up on the big climb thinking I should go as hard as possible because I'm not as good on the singletrack, so I went as hard as I could and left the guys I was with, said Toone. "From there until the end, I was by myself, and I ended up catching three of the lead guys to take second. It was fun. I loved it. The ATV trails were so fun on the descents. It was so fast." Toone finished 3:08 after House.
Oberman, Nathan Goates (Round Here Racing) and Simonson rounded out the top five.
Michaux local Cheryl Sornson (Team CF) was off to a fast start with teammate Selene Yeager (Team CF) hot on her heels. However, Sornson flatted on a gravel descent early in the first half of the race.
One of those sharp shale pieces caught my tire and cut it almost in half, said Sornson. "Fortunately I had a number plate from my last race that was Tyvek, so I was able to boot it. It was still sticking out, but I was able to limp back about 10 miles into aid station #2."
When Sornson flatted, Yeager took over the lead, but while racing with a group of men, she went off course. "Right before we were going to come toward aid station #2, we asked a moto which way, and he said straight so we went straight. We went four miles off course," said Yeager. "I didn't see the arrows - I will own it, I'm bad at that. I had good legs today from the time I woke up this morning, so I was disappointed."
With favorites Sornson and Yeager no longer in front, Stephanie Swan (Team CF) was in the lead until Ruth Sherman caught and passed her.
I had about 30 seconds and I did my best to stay away, but Ruth had the better climbing legs and caught up around mile 50. She continued at a fast pace and got away from me at mile 60. I left it all out there and rode as well as I could, said Swan.
Sherman was in the lead, but she didn't know it until she finished.
Somebody told me Cheryl was out, but I had no idea about Selene, so I assumed I was in second or third most of the way, said Sherman. "I was by myself a lot which always makes me nervous because I'm afraid I might go off course. I did the race four or five years ago, but it was a different course."
Carla Williams (Joe's Bike Shop Racing Team) and Swan chased Sherman.
I was pretty much by myself until right at the end, said Williams. "I was riding in third until near the end when I passed Swan and came up on Ruth near the finish, at the end of that last climb."
Williams rode most of the race in her small front chain ring, after breaking her front derailleur on the prologue. "I could get up all the hills ok; it's just that some of the straight aways were a little tough," she said.
Swan finished in a time of 4:49:07. "My race was long and grueling and a little luck played into it with the top two women having issues, but I'll take it. It was a fun course with a difficult finish," said Sherman.
Sornson was able to get a new tire from neutral support at aid station #2. Not knowing that Yeager had gone off course, Sornson was surprised to see her rolling into the aid station as she was about to roll out. The two teammates paired up to begin an epic chase.
She and I rode together to work and work. We were kind of with each other and kind of against each other, and we almost caught the top girls, but it wasn't enough. Selene was on fire today - she was climbing awesome.
Yeager rolled in for fourth place, less than two minutes off third and just over five minutes off first. Sornson was fifth.
Singlespeed men
Daniel Rapp (Toasted Head Racing) won the singlespeed men's category in 4:19:54, ahead of Gerry Pflug (Team CF) and Stephan Kincaid (SSCXWC13Philly and Stan's NoTubes). Today's race went well, said Rapp. "I was apprehensive about the race and changed my gearing at about 6:00 am this morning to make it a little harder. I think it paid off. The gear hurt, but it was ultimately the right decision." Rapp switched from a 36x18 to a 36x17.
Unfortunately, some of my competition had some rough luck, so I capitalized on that, said Rapp.
One pre-race favorite, Gerry Pflug, flatted early in the race, though later rode himself back into second place.
Another favorite Kincaid crashed hard on a fast descent. "Thirty miles in, I realized there were just five of us. Figuring out who was where, I turned around to look and a hit a pothole and flew off my bike just before we got to aid station #2," said Kincaid, who cracked his helmet, briefly blacked out and initially felt a little dizzy after the incident before he collected himself enough to decide to keep racing.
My biggest disappointment about the whole thing was that I crashed Madison Matthews (The Bicycle Shop / MBR / Maxxis), who won the U25 category at the Trans-Sylvania Epic, said Kincaid. "A top 10 result for him would have been great for his resume."
Kincaid went on to finish third. Matthews, who crashed into Kincaid, broke his bike and had to withdraw from the race.
Matt Ferrari (FreezeThawCycles) and Roger Masse (Team CF) rounded out the top five.
Masters 40+ Men
Racing his fifth Iron Cross, Ron Glowczynski won the Masters 40+ category.
With the new course, I had no idea what to expect. It was all the same elements, just mixed up in different orders. The last section was tough, said Glowczynski. "Everything for the later part of the race was all new. There was a lot of climbing back up to the finish."
Glowczynski worked his way into the lead by picking off the three men who were in front of him. Once he got to the front, he decided to play it conservative and race his strengths.
The last man he caught was Garth Prosser (Specialized Factory Racing/ Ashford Surgical/ Pura Vida Adv), who had stopped to change a flat tire.
When I caught Garth, I was feeling good. He was maybe three or four minutes into his flat change, and I thought, 'Well, he's my best friend, so I guess I'm going to have to go for it.' I stayed away. I really like descending, and I just let it go on the descents.
Glowczynski finished ahead of Jesse Kelly (Team CF) in second, Alec Petro (Corner Cycle) in third and Jake Wade (Toasted Head) in fourth. George Ganoung (ABRT) was fifth.
Summing up the day of racing, Glowczynski said, "I enjoyed the race - regardless of the fact that I won. It was different - they changed things up a little bit. It's always fun to come out and do this race."
Brief results
1. Cole House (616 Fabrications) 3:59:52
2. Brian Toone (Friends of the Great Smokies (FGS Cycling)) 4:03:00
3. Cole Oberman (Breakaway Bikes/The Gunshow v2.0) 4:04:44
4. Nathan Goates (Round Here Racing) 4:09:16
5. Michael Simonson (616 Fabrications) 4:10:47
1. Ruth Sherman (Corning/NoTubes/Swan Cycles)4:49:08
2. Carla Williams (Joe's Bike Shop Racing Team) 4:49:09
3. Stephanie Swan (Team CF) 4:52:35
4. Selene Yeager (Team CF) 4:54:12
5. Cheryl Sornson (Team CF)4:56:23
Singlespeed men
1. Dan Rapp (Toasted Head) 4:19:54
2. Gerry Pflug (Team CF) 4:30:18
3. Stephan Kincaid (SSCXWC13Philly and Stan's NoTubes) 4:32:07
4. Matt Ferrari (Freeze Thaw Cycles) 4:35.26
5. Roger Masse (Team CF) 4:38:08
Masters 40+ Men
1. Ron Glowczynski (BikeFlights.com) 4:11:44
2. Jesse Kelly (Team CF) 4:16:15
3. Alec Petro ( Corner Cycle) 4:16:53
4. Jake Wade (Toasted Head) 4:18:16
5. George Ganoung (ABRT) 4:21:57
Find your way
Thursday, October 3, 2013
Tuesday, October 1, 2013
What a wonderful day on Sunday at NoTubes - Foundry Cycles Iron Cross XI! Thanks to all who came out and to the incredible staff of volunteers and members from the Shippensburg Cycling Team and Mountain Bikers of Michaux clubs who helped throughout the day.
Some pics from the day and podium for you!
Some pics from the day and podium for you!
Posted by Kuhndog at 11:02 AM
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2011 IAAF World Championships in Athletics
August 27 – September 4, 2011
Eight reigning world champions will lead Team USA into the 2011 IAAF World Outdoor Track & Field Championships. On the roster are a total of 19 World Championships medalists and 16 Olympic medalists. At the most recent 2009 World Outdoor Championships in Berlin, Germany, Team USA won a total of 22 medal, well ahead of second place Jamaica (13). Of the 22 medals, 10 of them were gold for Team USA, which was also ahead of second-place Jamaica (7). At the 2007 World Championships in Osaka, Japan, Team USA tied its own record from 2005 by winning a total of 14 gold medals and equaled the best ever for total medals won by an American team with 26.

subset: commoncrawl


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Durant Heroics Captures Game 1 for Thunder
The Memphis Grizzlies have earned the reputation over the years as a "grind it out" club that may not win with razzle-dazzle, but can hold its opponents' offense in check enough to consistently win games. But Sunday, in Game 1 of the NBA's Western Conference semi-finals, Oklahoma City's Kevin Durant defied the conventional wisdom, by scoring 12 fourth quarter points – including a knockout jumper with 11.1 seconds remaining in the game – to defeat Memphis, 93-91, in Oklahoma City.
All told, Durant had an exceptional performance – scoring a total of 35 points to go with fifteen rebounds and five assists and by earning his fourth game-tying or -winning shot in playoff competition, demonstrating once again that he's the man who deserves the ball when the game is on the line. Durant hit six of the Thunder's last seven baskets for an Oklahoma City squad that connected on only 41% of its field goals for the afternoon (the Grizzlies besting them by one percent in that category), though Memphis only hit a third of its shots in the crucial fourth period. The Grizzlies were also stymied on the offensive boards, grabbing only eight of their own rebounds all afternoon which, for the game, resulted in only four second-chance Memphis points.
For the Grizzlies, Marc Gasol and Zach Randolph each had double-doubles – Gasol with 20 points, Randolph with 18, while pulling down ten rebounds apiece; but they got little help from the rest of their team, with former Ohio State star Mike Conley hitting only 5-15 from the floor for 13 total points.
Grizzlies' forward Quincy Pondexter got his teammates pumped at the half by hitting a three-point, half-court shot with no time remaining. But that emotion eventually fizzled as Oklahoma City made the adjustment against Memphis' Jerryd Bayless, who after hitting for ten points in the first half (including two three-point shots), was effectively shut out in the second half. And even though the Thunder were outscored 27-17 in the third quarter, they came charging back – largely due to Durant's shotmaking – to outscore the Grizzlies, 29-18, in the fourth.
And after seeing how this thriller concluded, let there be no doubt that little things mean a lot. Oklahoma City was 22-25 (88%) from the free throw line, while Memphis tanked in that category, hitting only 58% on 14 of 24 attempts from the charity stripe. This, as much as K.D.'s heroics, won the game for the Thunder.
Knicks Outhustled at Home by a Balanced Pacers Team
After the New York Knicks outlasted an older, slower and injury-plagued Boston Celtics in the first round of the NBA playoffs, it had been said that their Eastern Conference semi-final series against the Indiana Pacers would feature a younger version of that Boston team, with more possibilities to score. This proved painfully true for the Knicks as the Pacers got six players in double figures to defeat New York, 102-95 in Game 1 of the series at Madison Square Garden Sunday afternoon.
The Pacers presented a balanced attack, scoring effectively in the post, in pick-and-rolls, and from the perimeter, where three-point specialist and former Illinois star D.J. Augustin hit four of five trés – and 16 points total – off the Indiana bench. Veteran David West was the team's steady hand, leading the team with 20 points on 8-of-15 shooting. West was followed by Paul George, who hit for 19 points, Augustin, who scored 16 and George Hill and Roy Hibbert, who contributed 14 each.
On defense, former Georgetown big man Hibbert blocked four shots for the Pacers, and the team as a whole grabbed a monster 44 rebounds to New York's 30 – led by Indiana's Lance Stephenson's 13 boards (11 of them defensive).
Carmelo Anthony, the inspirational leader of the Knicks' first round, has gone cold as ice in shooting over his past four games, hitting only 27% from the floor and only 9% of threes (2 for 22). And on the other end of the floor, Knicks center Tyson Chandler was practically invisible, grabbing only three rebounds while scoring four points. Kenyon Martin and J.R. Smith showed up well for New York, scoring a combined 29 points off the bench; but Jason Kidd was nowhere to be seen, scoring no points and only one assist in nearly 17 minutes on the floor.
Knicks coach Mike Woodson, reflecting after the game, said "I thought they played harder than our team tonight, that's the difference …We've got to play harder across the board for us to get out of this series." It would seem that Indiana very successfully used a mixed-bag of offensive sets, together with superior defense inside the paint, in Game 1. They will be more than up to the challenge of countering any adjustments the Knicks make as the series progresses.


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Shuttle Endeavour has Houston stopover on way to Calif.
HOUSTON -- Waving American flags and space shuttle toys, hundreds of people lined the streets and crowded the airport Wednesday as they watched space shuttle Endeavour touch down in Houston on its way to be permanently displayed in California.
But for many, the experience was bittersweet, tinged with an aftertaste of having been cheated of something they believe should rightfully have been theirs.
"I think that it's the worst thing that they can do, rotten all the way," said 84-year-old Mary Weiss, clinging to her walker just before Endeavour, riding piggy back on a jumbo jet, landed after flying low over Gulf Coast towns, New Orleans and then downtown Houston and its airports.
Space City, partly made famous by Tom Hanks when he uttered the line "Houston, we have a problem" in the movie "Apollo 13," has long tied its fortune to a mix of oil and NASA. Astronauts train in the humid, mosquito-ridden city. Many call it home years after they retire. The Johnson Space Center and an adjacent museum hug Galveston Bay.
Yet Houston's bid for a shuttle was rejected after the White House retired the fleet last summer to spend more time and money on reaching destinations such as asteroids and Mars. Instead, Houston got a replica that used to be displayed at the Kennedy Space Center.
"I think it's a pretty rotten deal, basically," said Scott Rush, 54, of Crystal Beach, Texas, wearing a T-shirt proudly proclaiming that he had witnessed Endeavour's final launch. "The one we're getting is a toy. An important toy, but a toy nonetheless."
Back-to-back delays in the ferry flight resulted in one day being cut from the Houston visit. But Wednesday dawned under bright sunshine and cooler-than-normal temperatures, drawing hundreds of excited people, many of whom brought children or grandchildren along.
After landing, the Endeavour rolled slowly in front of the cheering crowd. It circled and preened like a model on the catwalk, giving awed spectators an opportunity to take pictures from a variety of angles.
"I want to go on it," said 3-year-old Joshua Lee as he headed to the landing area with his mother and grandmother.
Joshua's mother, Jacqueline Lee of Houston, viewed the landing as an educational opportunity she had to share with her son.
"It's history in the making and it probably will be the end and I don't know if he'll get to see this again," Lee said. "I wish we were able to rally enough to have it stay here in Texas since we've had a major input in all the history of NASA."
NASA still plays a large role in Houston, and astronaut Clayton Anderson, who lived on the International Space Station from June to November 2007, encouraged people to focus on a new era of space exploration.
"The shuttles are a wonderful legacy, a huge part of Houston, but now it's time to look to the future," said Anderson, who lives in the Houston suburb of League City.
Earlier Wednesday, hundreds gathered in Cape Canaveral, Fla., to bid Endeavour farewell. The shuttle will spend the night in Houston before continuing its journey to Los Angeles International Airport, where it's scheduled to land Friday.
In mid-October, Endeavour will be transported down city streets to the California Science Center.
This is the last flight for a space shuttle. Atlantis will remain at Kennedy for display. Discovery already is at the Smithsonian Institution, parked at a hangar in Virginia since April.
Endeavour -- the replacement for the destroyed Challenger shuttle -- made its debut in 1992 and flew 25 times in space before retiring. It logged 123 million miles in space and circled Earth nearly 4,700 times.
Connie West, 60, of Deerfield, Kan., viewed the landing with friends from Wichita. The group expressed sadness that the shuttle program had ended. They felt the pain of Houstonians who felt cheated, and agreed they should have had a shuttle.
Still, the excitement of seeing one was enough on Wednesday.
"I felt awesome," West said. "I wanted to see it make its last flight and couldn't get there (to Florida), so this is awesome."


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A public forum will be held this week in Middlesex to gather feedback on the Vermont State Police barracks.
It's part of an ongoing review of the Vermont State Police facilities statewide.
Each review looks at the program needs, deficiencies in the current facility, potential land sites and estimated program costs.
The goal is to combine all the studies to make a long-term plan on the best way to support the Vermont State Police in providing services to Vermonters.
The forum will be held on Wednesday at 6 p.m. at the Middlesex barracks.


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The ability to read with speed and go through books, other printed or hand-written material and online sources to gather and retain information effectively is called speed reading. Speed reading ability develops unflinching concentrations, resulting into better understanding and retention of subject matter by optimum utilization of study hours reflecting in the form of higher grades. Our program includes effective use of punctuations by eliminating all vocal barriers while reading and thus help students cover larger syllabus in less number of hours.View More... View Samples
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Several hundred years ago, humans were nearly exterminated by Titans. Titans are typically several stories tall, seem to have no intelligence, devour human beings and, worst of all, seem to do it for the pleasure rather than as a food source. A small percentage of humanity survived by walling themselves in a city protected by extremely high walls, even taller than the biggest Titans. Flash forward to the present and the city has not seen a Titan in over 100 years. Teenage boy Eren and his foster sister Mikasa witness something horrific as the city walls are destroyed by a Colossal Titan that appears out of thin air. As the smaller Titans flood the city, the two kids watch in horror as their mother is eaten alive. Eren vows that he will murder every single Titan and take revenge for all of mankind.
|Attack on Titan
|Subtitle Available
|Alternative Titles
|Šingeki no kjodžin, Ataque a los titanes, Ataque de los titanes, L'Attaque des Titans, Shingeki no Kyojin, מתקפת הטיטאנים, Shingeki no Kyojin, Shingeki no Kyojin Ataque de titanes, Shingeki no Kyojin Season 3, O Ataque dos Titãs, Атака титанов, Shingeki no Kyojin, Attack on Titan, На бій проти титанів, Attack on Titan
|First Air Date
|Last Air Date
|Number of Episodes
|Number of Seasons
|Animation, Sci-Fi & Fantasy, Drama, War & Politics, Mystery, Action & Adventure,
|HTB, MBS, Tokyo MX, BS11, FBS, NHK,
|Yui Ishikawa, Yuuki Kaji, Saki Fujita, Hiroshi Kamiya, Daisuke Ono, Shiori Mikami, Tomohisa Hashizume, Yoshimasa Hosoya, Hiro Shimono, Yu Kobayashi, Kishou Taniyama
|Plot Keywords


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- The site of a groups' action or product.
Spatial agency also takes place in the creation and dissemination of knowledge. Outputs are aimed at the architectural discipline itself or a broader public; they might be DIY publications, exhibitions or take other web-based formats.
Organisation/organisational structure
Practice itself can be the field for spatial agency. This is when the very set up of practice defines the parameters within which projects happen. Examples include workers and other co-operatives, practices which work in explicitly collaborative and interdisciplinary ways, groups that start with an overtly political or ethical agenda.
Physical relations
Physical reality within spatial agency favours multi-use spaces, structures that are adaptable, projects that privilege the passage of time and acknowledge the realities of users' changing needs and the inevitable transformations of space. In dealing with the temporality of the site they consider aspects that are rarely accounted for in a profession that sees its responsibilities limited to the here and now.
Social relations
Social relations are another field for spatial agency. Addressing social relations, practices seek to change power relations through subverting and challenging private claims to space.


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- General Spring Turkey April 15-May 31: April 15, 2016 - May 31, 2016
Free: Contests & Raffles
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get inspired
There's nothing more rewarding than seeing our members achieve their health and fitness goals—it's what drives us at Anytime Fitness. Get inspired by watching some of our most compelling member success stories below.
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Photos(Video too) - may be in color or a black and white fax.
We had 72 hrs (i think) to decide on that info if we wanted the baby....
Do you see her ribs?
We accepted the "Referral" and she became ours, really from the instant we saw the pics..HOW COULD YOU SAY NO!???????
I was blessed that we got over 53 pictures and many updates from our Attorney In Guatemala.
My healthy girl today 26 lbs and all giggles!
Did I mention how much joy she has brought to this family! ?
And it all started with a prayer to God .....


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Limb-Girdle Muscular Dystrophy (LGMD)
Medical Management
Assistive devices
Simple devices like a cane or a long-handled reacher can make things easier as weakness progresses.
A power wheelchair or scooter becomes convenient when weakness in the pelvic girdle and upper legs causes frequent falls. People whose LGMD has reached this stage often find that a great deal of their independence returns, and they're much less fatigued when they begin using this type of mobility equipment.
Heart, respiration and diet
The heart can be affected in LGMD, but this doesn't occur as often as it does in some other forms of muscular dystrophy. Heart problems can take two forms — weakness of the heart muscle (cardiomyopathy) and abnormal transmission of signals that regulate the heartbeat (conduction abnormalities or arrhythmias). The heart should be monitored for these complications. When necessary, medications or devices (such as pacemakers) can be used to treat them.
Respiratory (breathing) function can decline over time, and this, too, should be monitored regularly. There are devices that can help sustain respiratory function. For more on this topic, see Simple and Safe: Noninvasive volume ventilation systems go beyond 'BiPAP', written by a man with LGMD.
No special dietary restrictions or additions are known to directly affect the course of LGMD. A doctor may advise a weight reduction or weight stabilization diet for some people, because being markedly overweight puts greater stress on already weakened muscles.
Therapy and exercise
Physical and occupational therapy programs are usually part of the treatment for LGMD. Occupational therapy focuses on specific activities and functions, particularly use of the hands, while physical therapy emphasizes mobility and (where possible) strengthening of large muscle groups. Your MDA clinic physician may refer you to the therapy department at your medical center for a thorough evaluation and an individualized exercise program.
The primary goals of physical therapy are to allow greater motion in the joints and to prevent contractures (freezing of the joints). These problems can arise when movement is limited, and it's important for the patient's comfort and function to avoid them.
In occupational therapy, the focus is on improving abilities related to your job, recreation or daily living. For example, arm supports can make tasks such as using a computer or fixing your hair less tiring.
Doctors and therapists have somewhat different opinions on the relative value or danger of various exercise regimens in people with muscular dystrophy. In LGMD, certain kinds of stress-causing exercises may actually hasten muscle damage.
Some experts recommend swimming and water exercises as a good way to keep muscles as toned as possible without causing undue stress on them. The buoyancy of the water helps protect against certain kinds of muscle strain and injury. Before undertaking an exercise program, make sure you've had a cardiac evaluation, and don't swim alone. For more on exercise, see Exercising with a Muscle Disease.
To learn more, read In Focus: Limb-Girdle Muscular Dystrophy (October 2013 special report) and AAN Releases Guideline for LGMD Diagnosis and Care (October 2014).


text:
MIAMI -- Cleveland Browns wide receiver Donte' Stallworth said on a 911 call that the man he struck and killed while driving drunk came out of nowhere.
Stallworth is serving a 30-day jail sentence after pleading guilty to DUI manslaughter in the March 14 death of 59-year-old Mario Reyes. Stallworth also has two years' house arrest after his release from jail and is suspended indefinitely by the NFL.
On the 911 call released yesterday, Stallworth describes how the victim "just ran in front of my car." Police have said Reyes was not in a crosswalk and was rushing to catch a bus when he was hit.
Stallworth tells the 911 operator, "You got to send an ambulance right now, man."
Stallworth also reached an undisclosed financial settlement with Reyes' family.


text:
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Reviewing the market from Columbus Ohio, I was contacted by Anna Catron with an invitation to provide support based on my schedule and needs. Over the course of 6 months, we periodically touched base. There was no pressure or commitment, just a desire to provide support and knowledge of the area. Anna was a resource beyond purchasing a home, as we decided to rent for 6-10 months. (she provided some names of contacts to reach out to for rental properties). Her "no pressure" approach was…
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Negitoro Don
One of my all-time favourite Japanese foods is negitoro, the combination of raw fatty tuna (maguro) with spring onion served in maki (sushi rice roll), temaki (hand roll) or don (rice bowl). Of course, sushi-grade tuna is quite hard to come by in Malaysia, much less the fatty maguro belly. So I jumped at the chance when I came across some frozen tuna at the supermarket the other day. Here's my take on negitoro don:
*This recipe calls for and serves RAW seafood. Make sure you have a reliable source of seafood and use appropriate hygiene protocols!
Negitoro don (Minced tuna and spring onions on rice)
Serves 1
100-150g sushi grade tuna (maguro) or fatty tuna belly (maguro toro)
1 spring onion, minced
1 tbsp rice wine
1 tsp sugar
1 tsp light soy sauce
1 tsp sesame oil
1 bowl of cooked rice - preferably a short grained white rice
1. Mix all the liquid ingredients together with the sugar in a large bowl
2. Mince tuna using a chopper. Mix tuna mince with seasoning sauce
3. Mix in minced spring onions
4. Top negitoro over bowl of rice, ensuring even coverage. Serve and enjoy with some miso soup!
Cost breakdown
Cost per serving: RM6 approx
Tuna cost me RM10 for a 250g block


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Angela Lansbury and James Earl Jones are in their 80s and going strong Acting their age
By KRISTEN GELINEAU
Associated Press
They're starring in a play about a woman reluctant to age and the perils of passing time, but veteran actors James Earl Jones and Angela Lansbury say that life in their 80s continues to be exciting thanks to their determination to keep doing what they love.
Jones and Lansbury, in Australia to star in a touring production of Alfred Uhry's Pulitzer-Prize winning play "Driving Miss Daisy," say the thrill of performing has propelled them throughout their decades-long careers and gives them the energy necessary to keep up with their often grueling schedules.
"First of all, wake up. Wake up and try to get your bones moving," a grinning Jones, who turns 82 this month, said Monday ahead of the cast's first rehearsal. "And then be enthusiastic about what you do. I'm very enthusiastic about acting still. I love the process of creating a character."
For 87-year-old Lansbury, whose seven-decade career has spanned stage, film and television, performing live gives her a rush that can't be matched on the screen.
"You get on stage and you really can let it out," she said, throwing her arms wide. "You're not hampered by camera angles or lighting."
Lansbury, nominated for three Oscars and beloved for her role as amateur detective Jessica Fletcher on the long-running TV series "Murder, She Wrote," said it was the stage that gave her a jolt of fresh inspiration later in life.
"Coming back to the theater about seven years ago turned the tide for me, it really did. Because it gave me a career after 70," she said. "I could still work in the theater and play great roles, but it wasn't so easy to continue as a motion picture actress., Which I was very glad of — I didn't like the way we were making movies. ... The kind of roles I would like to play didn't seem to exist. But I love the theater and, as it turned out, it was the thing to do."
Both actors jumped at the chance to perform in "Driving Miss Daisy," which began as an off-Broadway play and inspired the Oscar-winning film starring Jessica Tandy and Morgan Freeman. The play follows the evolving friendship of Daisy and her chauffeur, Hoke, in the American South over 25 years.
"When I saw Morgan do it, I said 'I'd like to play that role,'" Jones said. "I thought I understood [Hoke] and I want to understand him more."
Jones also was attracted to the role because of Hoke's illiteracy. Jones, famous for his distinctive baritone voice, suffered from a debilitating stutter as a child that left him virtually mute until he was 14. An English teacher mentored him until he discovered his voice, which then led to his acting career. Now, he finds particular fulfillment when playing characters who struggle with language.
"Hoke Colburn is such a character. He's illiterate, but he speaks English ... and uses it very effectively and very poetically," Jones said. "That's what I love about the role, trying to understand how he re-weaves language so he gets himself across."
Lansbury said it was the play's setting in the American South that helped attract her to the role of Daisy.
"I understand the southern mentality," she said. "I went to drama school with a number of young women who came from [the South] and I never forgot them and I never forgot the way they spoke. Their accents were so interesting to me."
The role is a big change from her 12-year run as Jessica Fletcher on "Murder, She Wrote," and the change is welcome. Though Lansbury has a soft spot for the mystery writer, she admits she doesn't miss her much.
"I was happy to retire her. I'm constantly reminded of her by people who are still very fond of watching the show. ... I can't get away from it!" she said with a laugh. "I'm more famous for Jessica Fletcher than anything."
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text:
Problem of evil
The logical problem of evil points out a contradiction in the traditional conceptions of the nature of God and the current state of the world. As Epicurus pointed out:
- "Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him God?[1]"
There are many counterarguments to the problem of evil. Arguments that justify the existence of evil are known as theodicies, a term coined by Gottfried Leibniz. A theodicy can generally be divided into four categories, each typically rejecting one of the four premises used to make the argument. The argument is, we must remember, not an argument for the nonexistence of all gods, but an argument for the nonexistence of a god with all three of the characteristics of omniscience, omnipotence, and omnibenevolence in the presence of evil.
Many counterarguments rely on wild and unsubstantiated speculation:
- "So how do theists respond to arguments like this? [The Argument from Evil] They say there is a reason for evil, but it is a mystery. Well, let me tell you this: I'm actually one hundred feet tall even though I only appear to be six feet tall. You ask me for proof of this. I have a simple answer: it's a mystery. Just accept my word for it on faith. And that's just the logic theists use in their discussions of evil. [2]"
Most theodicies crumble in the face of easily prevented, extremely "evil" acts, such as the rape and murder of a child, or a gross atrocity like the holocaust, slavery or other genocides. Many theodicies have worse implications than the original problem.
Closely related problems include the problem of suffering, the Kalam cosmological problem of evil, the problem of non-God objects and the evidential problem of evil.
- 1 The argument
- 2 Counter arguments: God is not omnipotent
- 2.1 Free will defense
- 2.1.1 Plantinga: Possibly the best possible world
- 2.1.2 Thought crimes
- 2.1.3 Natural evil
- 2.1.4 Free will does not exist
- 2.1.5 Free will is not a defence
- 2.1.6 A better world is possible
- 2.1.7 Other moral agents exist
- 2.1.8 Some humans lack free will
- 2.1.9 Why can humans limit freedom of humans while God cannot?
- 2.1.10 Free will is superior
- 2.1.11 Moral good requires the possibility of moral evil
- 2.1.12 God could influence people while still allowing free choice
- 2.1.13 God could kill evil doers
- 2.2 Leibniz: Best of all possible worlds
- 2.3 Irenaean theodicy: God's tough love
- 2.4 Really powerful, but not all-powerful
- 2.5 Frequent divine interventions would cause chaos
- 2.6 Unspecified reason for God's inability to prevent evil
- 2.7 God does not exist
- 2.1 Free will defense
- 3 Counter arguments: God is not omnibenevolent
- 3.1 Punishment theodicy: evil is a consequence of disobeying God
- 3.2 God is omnibenevolent to something non-human
- 3.3 God is benevolent to the point of impotence
- 3.4 Perfection implies no lacking in evil
- 3.5 God allows evil so that the good is appreciated
- 3.6 Evil is allowed to justify God's punishment
- 3.7 Existence of evil glorifies God
- 3.8 Unspecified reason for not preventing evil
- 4 Counter arguments: God is not omniscient
- 5 Counter arguments: Evil does not exist
- 6 Miscellaneous theodicies
- 7 See also
- 8 References
- 9 External links
The argument[edit]
The logical problem of evil is usually stated:
- Premise: Evil exists.
- Premise: God is omnipotent: he is capable of doing something about evil.
- Premise: God is omnibenevolent: he does not want evil to exist.
- Premise: God is omniscient: he must know about all evil in the world.
- From (2-4), a God with this attributes would prevent evil occurring
- From (5), evil exists ergo God does not exist
However, this results in a contradiction because evil cannot both exist and not exist. Dropping any one of those four premises would resolve the contradiction, but dropping #1 would require us to fundamentally redefine evil in some way, and dropping the other three would undermine the Christian concept of God. Accepting all four premises would lead to irrational theism, which is belief that is contrary to evidence and reason.
The argument makes two implicit assumptions about God: [3]
- An omnibenevolent God attempts to eliminate evil as far as it can.
- An omnipotent God can eliminate evil.
These two assumptions are most often the target of counter arguments.
"Either God wishes to remove evils and cannot, or he can do so and is unwilling, or he has neither the will nor the power, or he has both the will and the power. If he has the will but not the power, he is a weakling, and this is not characteristic of God. If he has the power but not the will, he is grudging, and this is a trait equally foreign to God. If he has neither the will nor the power, he is both grudging and weak, and is therefore not divine. If he has both the will and the power (and this is the sole circumstance appropriate to God), what is the source of evils, or why does God not dispel them?"
- — Cicero's character Cotta[4]
David Hume expressed the argument as:
- "Why is there any misery at all in the world? Not by chance surely. From some cause then. Is it from the intention of the Deity? But he is perfectly benevolent. Is it contrary to his intention? But he is almighty. Nothing can shake the solidity of this reasoning, so short, so clear, so decisive; except we assert, that these subjects exceed all human capacity"
Counter arguments: God is not omnipotent[edit]
These arguments attack the premise that God is omnipotent or limit the concept so as to avoid the unwanted conclusion.
Free will defense[edit]
It is often claimed that evil exists because God gave humans free will. According to the Bible, God's gift of free will led to the fall of Adam and Eve through their original sin. Free will is assumed to be a greater good than the evil that it causes or is needed by God to serve some purpose. For example, free will is required for people to love God in a free and open fashion. So if a young girl is raped and murdered, this is because God needed the rapist's free will so that his actions could result in greater good or so that the rapist could freely love God.
- "the origin of evil is not the Creator but the creature's freely choosing sin and selfishness [5]"
One undesirable implication of the free will defence is that any interaction of God on the universe would be a potential violation of free will. [6]
Plantinga: Possibly the best possible world[edit]
Apologists such as Alvin Plantinga argue for the possibility that God could not have created a better world. Therefore, an omnipotent and omnibenevolent God may possibly be compatible with evil. Since they are possibly compatible, the axioms of the problem of evil do not imply a contradiction. [7]
- "It is possible that God, even being omnipotent, could not create a world with free creatures who never choose evil. Furthermore, it is possible that God, even being omnibenevolent, would desire to create a world which contains evil if moral goodness requires free moral creatures."
- "The fact that free creatures sometimes go wrong, however, counts neither against God's omnipotence nor against His goodness; for He could have forestalled the occurrence of moral evil only by removing the possibility of moral good."
This theodicy suggests that no improvement may be made to the world because doing so would violate free will. According to this argument, it is impossible for God to intervene to prevent a murder.
- "So long as it is even possible that God has morally sufficient reasons for permitting evil, it follows that God and evil are logically consistent. [8]"
See also:
Thought crimes[edit]
An alternative version is based on the concept that some thoughts are evil, even if they are not acted upon. If God were to eliminate all evil, this would limit freedom of thought.
- "Evil is destructive whether it is acted out or not. Hatred and bigotry in someone's heart is wrong. If it is wrong and if God is to stop all evil, then He must stop that person from thinking his own thoughts. To do that, God must remove his freedom of thought. [9]"
This assumes freedom of thought is more important than the non-existence of evil, which has not been established by the apologist.
Natural evil[edit]
The free will defence and "best possible worlds" theories fail to explain why God allows natural disasters, such as hurricanes, tsunamis, and earthquakes. These are collectively known as "natural evil" and kill large numbers of people based on geographical locations. This indicates that the concept of "evil" is not necessarily tied to what people do. Furthermore, it fails to account for evil done to people against their will. The argument of free will is used to justify why an infant can be killed, however the infant invoked no measure of free will to allow for this evil to result. So in order to give the gift of free will to this infant, the child is murdered without having any choice in the matter.
"All you have to do is want into any children's hospital and you know there is no God. At least no good God. May be there is an evil God."
"The child born without limbs, the sightless fly, the sightless fly, the vanished species-these are nothing less than Mother Nature caught in the act of throwing her clay. No perfect God could maintain such incongruities. It is worth mentioning that if God created the world and all things in it, he created smallpox, plague, and filariasis. Any person who intentionally loosed such horrors upon the earth would be ground to dust for his crimes."
Even if we define natural disasters as not being evil, there remains the fact that they occur, and that God does not prevent them or the deaths and suffering they cause. If we replace "evil" with "suffering" in the discussion above, the problem remains: either God is unaware of people's suffering, and is therefore not omniscient; or he is unable to do anything, and is therefore not omnipotent; or he is unwilling to intervene, and is therefore not omnibenevolent.
Some apologists argue that natural disasters are attempts by God to influence human behaviour. An omnipotent God should have better means of communicating which do not inflict needless suffering.
Free will does not exist[edit]
Evidence uncovered by psychologists undermines the existence of free will. What moral choices are explained partly by our culture, by our upbringing, by our genes, even by the state of our brains (since some types of brain damage affect our moral decisions and our capacity to lead a morally good life).
Many philosophers have dismissed free will because the universe apparently operates based on causality or natural laws. This implies hard determinism, which is usually considered to be incompatible with free will. Free will is also incompatible with a God having omniscience.
Arguably, free will is total freedom of action without limitation. Since humans are limited by practical concerns, they do not have free will.
Free will is not a defence[edit]
Even if human sin is the cause of evil, God is still ultimately responsible, since he could have foreseen the outcome and God created humans anyway knowing they would sin. Alternatively, God could have chosen not to create humans at all. If God cannot do evil and any world (supposedly) must contain at least some evil, not creating the world would seem to be a viable option. In other words, the problem of evil raises the related problem of non-God objects.
"The world, we are told, was created by a God who is both good and omnipotent. Before He created the world He foresaw all the pain and misery that it would contain; He is therefore responsible for all of it. It is useless to argue that the pain in the world is due to sin. In the first place, this is not true; it is not sin that causes rivers to overflow their banks or volcanoes to erupt. But even if it were true, it would make no difference. If I were going to beget a child knowing that the child was going to be a homicidal maniac, I should be responsible for his crimes. If God knew in advance the sins of which man would be guilty, He was clearly responsible for all the consequences of those sins when He decided to create man. [11]"
A better world is possible[edit]
It is easy to propose improvements to the world, which directly refutes Plantinga's argument that we possibly live in the best possible world.
"[Suppose] I show you a house or palace, where there was not one apartment convenient or agreeable; [...]; you would certainly blame the contrivance, without any further examination. The architect would in vain display his subtlety, and prove to you, that if this door or that window were altered, greater ills would ensue. What he says may be strictly true: The alteration of one particular, while the other parts of the building remain, may only augment the inconveniences. But still you would assert in general, that, if the architect had had skill and good intentions, he might have formed such a plan of the whole, and might have adjusted the parts in such a manner, as would have remedied all or most of these inconveniences. His ignorance, or even your own ignorance of such a plan, will never convince you of the impossibility of it. If you find any inconveniences and deformities in the building, you will always, without entering into any detail, condemn the architect."
- "For example, imagine that our world had one less violent human act, or one less tragic natural disaster. [12]"
God could allow free choice but intervene to reduce or mitigate the harm one person inflicts on another. This is a simple improvement that would reduce suffering and evil overall without interfering with free choice directly.
God could have made humans less lazy. This would obviously result in an overall benefit without interfering with free will.
- "Let [humans] be endowed with a greater propensity to industry and labour; a more vigorous spring and activity of mind; a more constant bent to business and application. [...] Almost all the moral, as well as natural evils of human life, arise from idleness [...] Here our demands may be allowed very humble, and therefore the more reasonable. [13]"
The obvious non-optimal design of the world leads to the argument from poor design for God's non-existence.
If Heaven exists, the problem of evil is strengthened. If God can allow people to have a worthwhile existence in Heaven in the future (where no evil exists), there is no obvious reason why evil exists now. As Mackie asked: [14]
- Why could [God] not have made men such that they always freely choose the good? Even if man is believed to have free will, God could have created humans such that they would always freely choose the good. This he did not do and is therefore ultimately responsible and blameworthy for any evil act which humans perform.
- Why could [God] not have made men such that they always freely choose the good? Even if man is believed to have free will, God could have created humans such that they would always freely choose the good. This he did not do and is therefore ultimately responsible and blameworthy for any evil act which humans perform.
- For at least some theists, this difficulty is made even more acute by some of their further beliefs: I mean those who envisage a happier or more perfect state of affairs than now exists, whether they look forward to the kingdom of God on earth, or confine their optimism to the expectation of heaven. In either case they are explicitly recognizing the possibility of a state of affairs in which created beings always freely choose the good. If such a state of affairs is coherent enough to be the object of a reasonable hope or faith, it is hard to explain why it does not obtain already.
If heaven exists, a better world is clearly possible. God could have just created a group of people in Heaven and simply omit creating Earth and Hell.
Other moral agents exist[edit]
Other moral agents, such as evil spirits, could be the cause of evil. This is effectively relying on polytheism, which is not a favored tactic of most apologists.
Some humans lack free will[edit]
Some medical conditions result in people being born apparently without free will. Other people seem to lose their free will by coercion, medial reasons or brain washing. If the free will defence is employed, it raises the "problem of lack of free will". One cannot argue that God considers free will as necessary and at the same time that he allows some people not to have it.
Why can humans limit freedom of humans while God cannot?[edit]
We find it morally acceptable to incarcerate people who are dangerous, in order to limit their choices and mitigate their harm. It is contradictory to claim that humans can limit freedoms at the same time as say God could not limit the harm caused by very morally evil people.
- "Why, if this argument would be unacceptable coming from a human being, should we think it any more acceptable coming from God? [15]"
Conversely, if God wishes people to exercise their will freely, including criminals to go on crime sprees, this implies human attempts at reducing crime is an act that is contrary to the will of God. This absurd conclusion illustrates that mitigating the harm people do cannot be immoral, even for God.
- "If evil is merely the harbinger of greater good, why should we be opposed to its occurrence, and why, indeed, should we be expected to prevent it? [16]"
Free will is superior[edit]
The free will defence often relies on the suppose fact that humans with free will are better than humans without free will or total non-existence. This has not been established and is pure speculation.
- "'God thought it good to create free persons' (p. 170) [because] '[a] world containing creatures who are sometimes significantly free (and [who] freely perform more good actions than evil ones) is more valuable, all else being equal, than a world containing no free creatures at all.' (p. 166) [17]"
Moral good requires the possibility of moral evil[edit]
- "God could not have created a universe containing moral good (or as much moral good as this world contains) without creating one that also contained moral evil [7]"
The free will defence often relies on the suppose fact that moral good was created by God but requires the humans that sometimes choose to do morally evil acts. In Plantinga's jargon, it is possible that "every essence suffers from transworld depravity." This has not been established and is pure speculation. Some compatibilist philosophers (who accept both determinism and free will) claim that God could have created a world where people always choose good.
- "There is nothing logically inconsistent about a free agent that always chooses the good. [15]"
As mentioned above, the existence of heaven would show that moral good can exist apart from moral evil.
God could influence people while still allowing free choice[edit]
Holy books often refer to direct interactions between God and humans, e.g. God hardens Pharaoh's heart Exodus 7:3–4 .[18] This apparently does not remove the human's free will. According to scripture, interaction with God influences people he interacts with. Many theists also pray for God's guidance and believe they receive it. Based on these precedents, God should be capable of influencing people to do good. If God actually influences people to be good (and supposing God is omnipotent), this would greatly reduce or eliminate evil while still allowing for free will. We would also expect to see a sustained effort on the part of God to influence humans. However, there is no evidence this occurs and significant evil still exists.
- "God can still do lots of things so that people will more often choose to do morally right things freely, even if He can't absolutely guarantee it. [...] After all, people's evil decisions don't come entirely from a vacuum. God can do lots of things to make it more likely that people would freely do morally good actions (things having to do with genetics, the environment, the temperament that people have, etc.), so that not all of the evils caused by people nowadays are necessary in order to have a world in which people are significantly free. [19]"
God could kill evil doers[edit]
God could simply kill off evil doers in an open and obvious manner. This would prevent future evil. This often happens in the Old Testament Genesis 19:24-25 , so it is impossible to argue this is contrary to the nature of God (at least as described in the Bible) or would violate their free will. The fact that it does not happen now raises the problem of evil.
If killing is too drastic, God could certainly mitigate the harm caused by evil. Since this does not happen, we face the problem of suffering.
Leibniz: Best of all possible worlds[edit]
According to Gottfried Leibniz, we currently live in the best possible world that God could have created. While theologians debate if God is obligated to create the best possible world, it is often considered obvious that God would do so. There exists the most amount of good and the least amount of evil. A universe with less evil would be less desirable or impossible. [12]
The reason that God could not create a better world is unknown. Therefore this is an argument from ignorance. For this reason, most apologists prefer Plantinga's free will defence.
Since it is fairly easy to imagine a better world, this argument seems to be refuted.
Alternatively, there may be an infinite series of better worlds, with no "best world". If God decided to create a world, there always be better possible worlds than the actual world. So the choice of this particular one would be less optimal than some alternatives.
Irenaean theodicy: God's tough love[edit]
Apologists often claim that what appears to be harmful to humans may, in fact, be for humanity's good. How can we learn, the argument goes, without making our own mistakes? This is sometimes referred to as the "soul-making theodicy". Irenaean theodicy considers evil as God's means to enable humans to fully develop or to fully know God.
- "it is quite possible that God uses the suffering to do good. In other words, He produces patience through tribulation (Romans 5:3 ) [9]"
- "The basic idea is that suffering of innocents will help them to become stronger. All evil offers us the possibility to learn from it and grow into a better human being. [20]"
- "Second, God may be letting evil run its course in order to prove that evil is malignant and that suffering, which is the unfortunate product of evil, is further proof that anything contrary to God's will is bad, harmful, painful, and leads to death. [9]"
The "tough love" argument only works if God is limited in power. If God is omnipotent there is nothing he can not teach us gently that he can teach us harshly. If he is benevolent than he would never choose to teach us a harsh lesson when it could be taught, with exactly the same impact, gently.
Another problem with this argument is that although according to this argument, God wants us to grow as people by learning from our mistakes, according to most religious doctrine he also wants worship. Worship involves complete obedience and submission, whereas learning from mistakes requires using one's intelligence. It is contradictory to claim that God wants us to be both completely obedient and make decisions for ourselves, since complete obedience means blindly obeying authority, for example the story of Abraham and Issac (Genesis 22:1-19 ). Abraham was called "righteous" because he blindly obeyed God's command to murder his son. The fact that God stopped Abraham before the knife fell means nothing- even if he had allowed the murder, Abraham would still be called righteous for obeying God's command.
Apologists sometimes argue that some virtues can only expressed it in the face of evil. [21] However, the need or desirability to express these virtues has not been established.
A further problem is if it is desirable to have people with a developed character, God could simply create people in the final state and avoid the need for humans to develop. This would make evil redundant.
- "If God is all powerful he could have eliminated the need for evil by making us characterized to begin with. [20]"
Really powerful, but not all-powerful[edit]
God is not all-powerful in the sense that he can create a rock so heavy that even he cannot lift it. So, God is omnibenevolent, omniscient, and really really powerful.
- "But supposing the Author of Nature to be finitely perfect, though far exceeding mankind, a satisfactory account may then be given of natural and moral evil, and every untoward phenomenon be explained and adjusted. A less evil may then be chosen, in order to avoid a greater; inconveniences be submitted to, in order to reach a desirable end; and in a word, benevolence, regulated by wisdom, and limited by necessity, may produce just such a world as the present. [13]"
The problem with this argument is there is still more evil than would be expected if God was very powerful. If a child is raped and killed, is this because God is not powerful enough to prevent it? I could prevent that and would strive to with the smallest degree of foreknowledge. So if this argument is to succeed it must conclude that I am more powerful than God. And more benevolent. In fact, the general disorder of the universe is the basis for the argument from poor design.
Frequent divine interventions would cause chaos[edit]
"[...] for the most part, the existence of free will and of order in the physical universe are inexorable facts. While we might wish for such miraculous deliverance to occur more frequently, the consequences of interrupting these two sets of forces would be utter chaos."
An omnipotent God could intervene to minimize chaos.
For human action, it is easy to imagine that God could intervene regularly in certain circumstances such as to prevent murder. For instance, all murder victims would be miraculously healed or resurrected after the attack, while the murderer is still free to exercise his free will. This would not cause chaos because the regularity of the intervention would be perfectly predictable to humans. Murder is a relatively rare occurrence, so its prevention would cause minimal disruption.
In terms of natural evil, God could quite easily modify the earth to be more benign, in terms of reducing natural disasters. The means to do this would hardly affect human affairs. The outcome would clearly benefit human existence. Natural evil is as much an argument from poor design as the problem of evil.
Unspecified reason for God's inability to prevent evil[edit]
This undermines the concept that God is actually omnipotent. Usually this is framed by apologists as an "impossibility" for God to prevent evil. This is special pleading - if there is a reason God cannot intervene, let us hear it - otherwise, we cannot simply draw conclusions about God based on unknown arguments. An omnipotent God should be able to intervene because that is the meaning of omnipotence.
How would one tell the difference between an omnipotent god who allows and/or causes evil/suffering without explaining why, and an non-omnipotent, or indifferent, god?
God does not exist[edit]
God is unable to prevent evil because God does not exist. The problem of evil does not apply to non-existent gods.
- "The only excuse for God is that He does not exist."
Counter arguments: God is not omnibenevolent[edit]
These arguments attack the premise that God is omnibenevolent or limit the concept so as to avoid the unwanted conclusion.
Punishment theodicy: evil is a consequence of disobeying God[edit]
- Main Article: Evil is a consequence of disobeying God
Evil exists not because it was created by God but because it results from our disobeying God's divine laws. Because God is supposedly "all just", he must punish evil. However, God being "all just" is incompatible with God being omnibenevolent (or being all merciful). One form of the argument is Augustinian theodicy, which blames evil on the fall and expulsion from Eden. God is good and does good, but any evil you do you brought upon yourself. This principle is also the theodicy of Islam.
- "Allah has placed a physical law and a moral law in this universe. Allah allows suffering to occur when one or more of these laws are broken. The physical law is based on cause and effect. Sickness comes if one does not take care of one's health or is exposed to infections. A car accident occurs when one is not alert, or drives in a careless manner, or if the cars are not checked, roads and freeways are not made and kept in right shape, or the traffic laws are not right or not properly enforced. [22]"
This explanation argues that God has created an earthly consequence for disobeying divine laws. There are at least two problems with this argument:
- Seemingly innocent people being victims of evil. This includes people being killed inside places of worship[23], which would be safe if God protected the faithful as some apologists claim.[24] Apologists argue that everyone has original sin and are therefore worthy of punishment. This relies on the questionable notion of collective guilt.
- The problem with this argument is there is no clear connection between sin and evil. Evil people often live long happy lives while virtuous people often have short miserable lives. The arbitrariness of victims of natural evil is particularly noticeable. If there was a connection, it would be observable, quantifiable and verifiable. This there is not any connection, the theodicy fails.
If you are raped, you were bad. If you have a holocaust happen to you, you were bad. If something bad happens to you, you brought it on yourself. This theodicy consists of blaming the victim, in the case of a baby born sick or disabled it blames the parents.
Muslims considers Allah to be good, wise and just. However, since he has many other attributes, he is benevolence is not considered to be absolute.
- "God is seen as one and unique in context of all his names and attributes. So if God was just good and omnipotent, then there may be problem in reconciling suffering and evil in the world. However if you include attributes such as 'the Severe in Punishment' and 'the Wise', these problems would not exist. [21]"
God is omnibenevolent to something non-human[edit]
Another way to redefine 'benevolence' is to argue that God may be benevolent to specific humans or to non-humans. Our entire history may exist for the positive influence it may have on aliens we have not met. We may be actors in a puppet show that makes these beings happy. After all, it is perfectly possible for benevolent humans to play comically violent video games with their delighted children.
But this argument is sophistry. To win the argument the apologist defines a God that neither we nor he would have much reason to worship. For example, if the creatures in a violent "Run and Gun" video game were to gain self awareness, would we expect them to view us as benevolent beings worthy of their love and trust as we blast them into electronic oblivion?
And, if God is not benevolent toward humans, then what differentiates him from a human sociopath or from the Devil?
The problem of evil must be taken up in the context of humanity. No other context would make a God useful to humans in any realistic way. A God that is benevolent to others at lethal expense to humans is, by definition, malevolent, or at least indifferent, toward humans. It is an unusual apologist indeed who believes in this type of God.
God is benevolent to the point of impotence[edit]
Some claim that since God is omnibenevolent, he loves all his creatures, even Satan, who is considered by many to be the embodiment of evil. Therefore it would violate his omnibenevolence to simply destroy Satan or any other evil creation. This of course implies that God is not omnipotent. It is also contradicted by the Bible, which states that God hates evil.
Perfection implies no lacking in evil[edit]
God is also evil. The problem of evil does not apply if we accept that.
"I make peace, and create evil: I the Lord do all these things."
"I devoted my first childish literary trifle, my first written philosophical exercise, to [the origin of evil]—and so far as my "solution" to it at that time is concerned, well, I gave that honour to God, as is reasonable, and made him the father of evil."
According to Christianity, God supposedly places those in authority in power Romans 13:1 , including corrupt and psychotic leaders. God commanded atrocities in the Old Testament. Jesus allowed a herd of pigs to drown for no reason.
God allows evil so that the good is appreciated[edit]
God wants to be loved and is very vain. He wants to be loved so much that he allows many evils to befall mankind so that they appreciate the good more. Much as the blind man healed by Jesus appreciated his sight more because of his blindness.
Evil is allowed to justify God's punishment[edit]
God may allow evil to justify his punishment of sinners.
- "A third possible reason that God is letting evil occur is so that on the day of judgment the condemned will have no right to say that their sentence is unjust. [9]"
This assumes the punishment itself is inevitable and just, which has not been established. It seems like God is setting up some humans to fail, which is not consistent with omnibenevolence. Also, it is an appeal to consequences.
Existence of evil glorifies God[edit]
A further question is why does God allow Satan to continue to exist, which raises the problem of evil. Some apologists argue that God will be more glorified if he allows Satan to exist, which is not an omnibenevolent attitude.
- "he knows that when we walk in and out of those temptations [caused by Satan], struggling both with the physical and moral effects that they bring, more of God's glory will shine in that battle than if he took Satan out yesterday. [26]"
- "Yes, paradoxical as it may sound, Satan's way of governing has in reality served to glorify God.[27]"
Unspecified reason for not preventing evil[edit]
Apologists sometimes argue that God has a reason not to address evil which may be unknown or unknowable to humans.
- "it is possible that God has reasons for allowing evil to exist that we simply cannot understand. [9]"
- "God's wisdom, as there may be divine wisdom in permitting evil and suffering. Even if we can't evaluate what the wisdom is, it doesn't mean it is not there. To argue such a thing would be a logical fallacy, known as the argument from ignorance (argumentum ad ignorantiam). [21]"
This undermines the concept that God is actually good. No reason can justify a "good" God from not doing good, apart from an inability to do so.
How would one tell the difference between a good god who allows and/or causes evil/suffering without explaining why, and an evil, or indifferent, god?
Counter arguments: God is not omniscient[edit]
These arguments attack the premise that God is omniscient or limit the concept so as to avoid the unwanted conclusion. Unlike the other characteristics of God, omniscience isn't necessarily required for the argument.
God does good, Satan does evil[edit]
God only has limited omniscience, he cannot see the future. God simply did not know that Satan would turn against him because he cannot know the future. Satan blindsided God, who lacks future knowledge, and created evil himself. God was betrayed and Satan is the reason evil exists.
Any situation God did not foresee can still be addressed through the power of omnipotence. If God is all-good, all-powerful and knows Satan exists now, he should snuff out Satan and promptly remove all evil from the world.
Evil is a test theodicy[edit]
Evil is needed so that God can test people.
- "Earthly life is just a test. God has thrown us into this world full of evil and pointless suffering in order to find out what kind of beings we are. Without the pointless suffering, his test is not complete. If we pass, we go to heaven. If we fail, we go to hell. [20]"
"The One Who created death and life, so that He may put you to test, to find out which of you is best in deeds: He is the all-Almighty, the all-Forgiving"
If God is omniscient, then God already knows what humans will do in any test, rendering the exercise (and the pain caused by evil) pointless and unnecessary.
The necessity of the test itself has not been established. God is just inflicting evil, in the form of a test, for no apparent reason.
Counter arguments: Evil does not exist[edit]
These arguments attack the premise that evil exists or limits the concept in some way.
Evil is an illusion[edit]
We believe that evil exists because we view things like genocide as bad. We are simply wrong, all of these things are good.
Which suggests that everything which has ever happened is objectively good: rape, the holocaust, slavery, genocide. In order defend this theodicy, a proponent would need to agree that any horrific thing you could mention is a good thing to do.
Although not generally accepted by most theists, many philosophers consider evil to be subjective, a human construction or a meaningless concept (moral nihilism). In this case, the problem of evil has invalid axioms.
Humans cannot judge if evil exists[edit]
Apologists such as Gottfried Leibniz argue that humans are not able to judge the universe because of our limited experience. [28]
- "if theism is true we would expect that there would be inscrutable evil. Indeed, a little reflection shows there is no reason to think we could so much as grasp God's plans here, even if he proposed to divulge them to us. But then the fact that there is inscrutable evil does not make it improbable that God exists. [29]"
Judging the overall state of the universe is unnecessary to make the more limited observation that "evil exists".
It is all part of God's plan theodicy[edit]
God's divine plan is good. What we think is evil is not, rather it's a part of God's plan we are misidentifying as evil because we cannot see the big picture.
- "What they did was wrong and Joseph suffered greatly for it. But, later, God raised up Joseph in Egypt to make provisions for the people of that land during the coming drought of seven years. Not only was Egypt saved but also his family and brothers who originally sold him into slavery. Joseph finally says to them, "You meant it for evil, but God meant it for good" (Genesis 50:15-21 ). [9]"
"Do you know why God subjects you to so many miseries? That He may bestow on you the riches of heaven."
The holocaust is part of God's divine plan? Young girls being raped and murdered is part of God's plan? If such things are part of God's plan, even without seeing the big picture one must conclude that it's a really bad plan.
Furthermore, what is the point of a plan if one is all powerful? There are no steps needed; simply create the end results. This presumably would avoid the need for evil to exist at all.
There is no evidence of a divine plan. This counter argument is mere speculation with an unfounded basis.
- "These arbitrary suppositions can never be admitted, contrary to matter of fact, visible and uncontroverted. Whence can any cause be known but from its known effects? Whence can any hypothesis be proved but from the apparent phenomena? To establish one hypothesis upon another, is building entirely in the air; and the utmost we ever attain, by these conjectures and fictions, is to ascertain the bare possibility of our opinion; but never can we, upon such terms, establish its reality. [30]"
Divine morality differs from human morality[edit]
As with "benevolence", "evil" can be redefined. What is "evil" for humans may not be evil for God. In fact, anything that God chooses to do can be construed as "good", which is the premise of divine command theory. Using this argument, "evil" can not exist in any definable terms when applied to God.
The apologist treads dangerously close to moral relativism. We know from information in the Bible that moral rules have changed at the will of God. Is God, then, a moral relativist?
- "In general terms the word 'good' has a meaning that relates to human experience, whereas in Islamic theology 'good' as an attribute of God is primarily viewed as a unique attribute that can be appreciated but not fully comprehended due to his uniqueness and transcendental nature. [21]"
If the answer is that God is following a moral plan, then the apologist opens himself up to the Euthyphro dilemma. If the answer is that God changes as he sees fit and anything that god declares as good is good, then what is the difference between being a relativist and following a relativist God?
When an apologist tries to redefine the premises of "the problem of evil" he finds himself in a morass of relativism, but when he tries to work with the premises he finds himself unwittingly limiting the unlimited God of his religion.
Evil is the absence of Good[edit]
Just as cold is the absence of hot and dark is the absence of light, evil is the absence of good. This is intended to challenge that evil requires creating at all.
The problem of evil can be simply reframed as "the problem of the absence of Good". This contradicts an omnibenevolent, omnipresent deity because we would expect such a deity to intervene.
- "If God were omnibenevolent he would not have neglected to make the good that we are lacking in place of evil. [20]"
This argument relies on dubious ethics: are evil deeds an absence of some corresponding good? Is rape an absence of unrape? Is murder an absence of unmurder? (How many people have you unraped or unmurdered today? We're committing unsins constantly!) Conversely, if baking your neighbor cookies [or name any random act of kindness] is a good deed, what is the absence of that good deed? Is it evil not to bake your neighbour cookies?
"Atheists do not have a clear concept of evil"[edit]
- "Relativists Can't Complain About the Problem of Evil [31]"
Apologists may claim the argument cannot be made by an atheists because they supposedly have no clear concept of evil. This is an ad hominem attack since it does not address the argument. It is a form of presuppositional apologetics. All that is necessary is that the theist accepts that the concept of evil is valid. If necessary, an atheist can simply accept the axiom of morality exists, for the sake of this argument.
Miscellaneous theodicies[edit]
Heaven exists after this world[edit]
After you die you can go to heaven which evens everything out in the end. Regardless of what pain and suffering exists here, heaven will balance out the scales. This was often used by religious authorities to justify torture and murder during the many inquisitions and crusades. The victims' temporary agony was justified if it saved them from the eternal agony of hell.
- "Last but not least, this life is a temporary. All those who suffered will not remember a thing the moment they enter Paradise. [32]"
This has nothing to do with the argument since it does not address the logical consequence of a deity incompatible with an evil filled world. The problem of evil stands, if heaven exists or not. Also, the existence of heaven has not been reliably established.
God also allows good[edit]
Apologists point to the fact that some good exists or that there is more good than evil.
- "It is wrong to see one side of the coin and not to see the other side. Any philosophy that concentrates on one aspect of the creation and denies or ignores the other side is partially true and partial truths are no truth at all. [22]"
This is a red herring since it does not address the problem of evil at all. It is reminiscent of the argument from incomplete devastation.
See also[edit]
- Theodicy
- Problem of Hell
- Kalam Cosmological Problem of Evil
- Argument from natural disasters
- Problem of suffering
- ↑ This quotation is almost certainly paraphrased from a report in Lactantius's De Ira Dei (c. 318). [1]
- ↑ Quentin Smith, Two Ways to Defend Atheism, 1996 [2]
- ↑ [3]
- ↑ The Nature of the Gods (3.65, 133, trans. P.G. Walsh)
- ↑ [4]
- ↑ [5]
- ↑ 7.0 7.1 Alvin Plantinga, God, Freedom, and Evil, 1974
- ↑ [6]
- ↑ 9.0 9.1 9.2 9.3 9.4 9.5 9.6 [7]
- ↑ [8]
- ↑ Bertrand Russell, Has Religion Made Useful Contributions to Civilization?
- ↑ 12.0 12.1 [9]
- ↑ 13.0 13.1 David Hume, Dialogues Concerning Natural Religion
- ↑ J. L. Mackie, "Evil and Omnipotence," Mind, New Series, Vol. 64, No. 254. (Apr., 1955), pp. 200-212.
- ↑ 15.0 15.1 [10]
- ↑ Dean Stretton, The Moral Argument from Evil, 1999
- ↑ Alvin Plantinga, The Nature of Necessity, 1974
- ↑ [11]
- ↑ [12]
- ↑ 20.0 20.1 20.2 20.3 [13]
- ↑ 21.0 21.1 21.2 21.3 [14]
- ↑ 22.0 22.1 [15]
- ↑ [16]
- ↑ [17]
- ↑ Friedrich Nietzsche, On the Genealogy of Morals, Preface, aph. 3
- ↑ [18]
- ↑ Satan's Way of Ruling Sure to Fail, The Watchtower (2010)
- ↑ [19]
- ↑ Alvin Plantinga, Epistemic Probability and Evil
- ↑ [20]
- ↑ [21]
- ↑ [22]
External links[edit]
- Stanford Encyclopedia of Philosophy, The Problem of Evil
- Hume and the Evidential Problem of Evil
- Dictionary.com entry for sophistry
- Quentin Smith, A Sound Logical Argument of Evil
- DarkMatter2525, How God Favors Evil, 27 Mar 2012


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Archive for February 17th, 2012
- Majid Majidi on February 17, 2012
Dear Students and Teachers,
Library @ EIS has launched its maiden blog indigenously built by the librarian - www.eislibrary.wordpress.com . You can send your original articles, poems, book reviews, quiz questions with answers or some useful links to good educational resources on the web. You can e-mail your entries to email@example.com . Selected entries would be published on the official blog in Students Corner and Teachers Corner respectively.
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Waiting for your valuable suggestions.
-- Librarian


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