In this universe, even what is called evil, when it is rightly ordered and kept in its place, commends the good more eminently, since good things yield greater pleasure and praise when compared to the bad things. For the Omnipotent God, whom even the heathen acknowledge as the Supreme Power over all, would not allow any evil in his works, unless in his omnipotence and goodness, as the Supreme Good, he is able to bring forth good out of evil. What, after all, is anything we call evil except the privation of good? In animal bodies, for instance, sickness and wounds are nothing but the privation of health. When a cure is effected, the evils which were present (i.e., the sickness and the wounds) do not retreat and go elsewhere. Rather, they simply do not exist any more. For such evil is not a substance; the wound or the disease is a defect of the bodily substance which, as a substance, is good. Evil, then, is an accident, i.e., a privation of that good which is called health. Thus, whatever defects there are in a soul are privations of a natural good. When a cure takes place, they are not transferred elsewhere but, since they are no longer present in the state of health, they no longer exist at all.

ماينفعش التدين يبقى ستارة بنخبيّ وراها وحاشتنا وكذبنا وسلبيتنا وأنانيتنا وعدم اهتمامنا ولا بالشغل ولا بالناس ولا بالوطن و بالشارع حتى ، بس شاطرين في الهتافات و الشعارات والسلام عليكم ورحمة الله وبركاته !

Christians must show that misery fits the good for heaven, while happiness prepares the bad for hell; that the wicked get all their good things in this life, and the good all their evil; that in this world God punishes the people he loves, and in the next, the ones he hates; that happiness makes us bad here, but not in heaven; that pain makes us good here, but not in hell. No matter how absurd these things may appear to the carnal mind, they must be preached and they must be believed. If they were reasonable, there would be no virtue in believing. Even the publicans and sinners believe reasonable things. To believe without evidence, or in spite of it, is accounted as righteousness to the sincere and humble christian.In short, Christians are expected to denounce all pleasant paths and rustling trees, to curse the grass and flowers, and glorify the dust and weeds. They are expected to malign the wicked people in the green and happy fields, who sit and laugh beside the gurgling springs or climb the hills and wander as they will. They are expected to point out the dangers of freedom, the safety of implicit obedience, and to show the wickedness of philosophy, the goodness of faith, the immorality of science and the purity of ignorance.

God created things which had free will. That means creatures which can go wrong or right. Some people think they can imagine a creature which was free but had no possibility of going wrong, but I can't. If a thing is free to be good it's also free to be bad. And free will is what has made evil possible. Why, then, did God give them free will? Because free will, though it makes evil possible, is also the only thing that makes possible any love or goodness or joy worth having. A world of automata -of creatures that worked like machines- would hardly be worth creating. The happiness which God designs for His higher creatures is the happiness of being freely, voluntarily united to Him and to each other in an ecstasy of love and delight compared with which the most rapturous love between a man and a woman on this earth is mere milk and water. And for that they've got to be free.Of course God knew what would happen if they used their freedom the wrong way: apparently, He thought it worth the risk. (...) If God thinks this state of war in the universe a price worth paying for free will -that is, for making a real world in which creatures can do real good or harm and something of real importance can happen, instead of a toy world which only moves when He pulls the strings- then we may take it it is worth paying.

It's God that's worrying me. That's the only thing that's worrying me. What if He doesn't exist? What if Rakitin's right -that it's an idea made up by men? Then, if He doesn't exist, man is the king of the earth, of the universe. Magnificent! Only how is he going to be good without God? That's the question. I always come back to that. Who is man going to love then? To whom will he be thankful? To whom will he sing the hymn? Rakitin laughs. Rakitin says that one can love humanity instead of God. Well, only an idiot can maintain that. I can't understand it. Life's easy for Rakitin. 'You'd better think about the extension of civic rights, or of keeping down the price of meat. You will show your love for humanity more simply and directly by that, than by philosophy.' I answered him: 'Well, but you, without a God, are more likely to raise the price of meat if it suits you, and make a rouble on every penny.' He lost his temper. But after all, what is goodness? Answer that, Alyosha. Goodness is one thing with me and another with a Chinaman, so it's relative. Or isn't it? Is it not relative? A treacherous question! You won't laugh if I tell you it's kept me awake for two nights. I only wonder now how people can live and think nothing about it. Vanity!

Verily, Allah enjoins justice, and the doing of good to others; and givinglike kindred; and forbids indecency, and manifest evil, and wrongfultransgression. (The Holy Quran, an-Nahl 16:91)This verse sets forth three gradations of doing good.The first is the doing of good in return for good.This is the lowest gradation and even an average personcan easily acquire this gradation that he should do goodto those who do good to him.The second gradation is a little more difficult thanthe first, and that is to take the initiative in doinggood out of pure benevolence. This is the middlegrade. Most people act benevolently towards thepoor, but there is a hidden deficiency in benevolence,that the person exercising benevolence is consciousof it and desires gratitude or prayer in return for hisbenevolence. If on any occasion the other personshould turn against him, he considers him ungrateful.On occasion he reminds him of his benevolence orputs some heavy burden upon him.The third grade of doing good is graciousness asbetween kindred. God Almighty directs that in thisgrade there should be no idea of benevolence or anydesire for gratitude, but good should be done out ofsuch eager sympathy as, for instance, a mother doesgood to her child. This is the highest grade of doinggood which cannot be exceeded. But God Almightyhas conditioned all these grades of doing good withtheir appropriate time and place. The verse citedabove clearly indicates that if these virtues are notexercised in their proper places they would becomevices.

If I beat my grandmother to death to-morrow in the middle of Battersea Park, you may be perfectly certain that people will say everything about it except the simple and fairly obvious fact that it is wrong. Some will call it insane; that is, will accuse it of a deficiency of intelligence. This is not necessarily true at all. You could not tell whether the act was unintelligent or not unless you knew my grandmother. Some will call it vulgar, disgusting, and the rest of it; that is, they will accuse it of a lack of manners. Perhaps it does show a lack of manners; but this is scarcely its most serious disadvantage. Others will talk about the loathsome spectacle and the revolting scene; that is, they will accuse it of a deficiency of art, or æsthetic beauty. This again depends on the circumstances: in order to be quite certain that the appearance of the old lady has definitely deteriorated under the process of being beaten to death, it is necessary for the philosophical critic to be quite certain how ugly she was before. Another school of thinkers will say that the action is lacking in efficiency: that it is an uneconomic waste of a good grandmother. But that could only depend on the value, which is again an individual matter. The only real point that is worth mentioning is that the action is wicked, because your grandmother has a right not to be beaten to death. But of this simple moral explanation modern journalism has, as I say, a standing fear. It will call the action anything else—mad, bestial, vulgar, idiotic, rather than call it sinful.

Though I obviously have no proof of this, the one aspect of life that seems clear to me is that good people do whatever they believe is the right thing to do. Being virtuous is hard, not easy. The idea of doing good things simply because you're good seems like a zero-sum game; I'm not even sure those actions would still qualify as 'good,' since they'd merely be a function of normal behavior. Regardless of what kind of god you believe in--a loving god, a vengeful god, a capricious god, a snooty beret-wearing French god, or whatever--one has to assume that you can't be penalized for doing the things you believe to be truly righteous and just. Certainly, this creates some pretty glaring problems: Hitler may have thought he was serving God. Stalin may have thought he was serving God (or something vaguely similar). I'm certain Osama bin Laden was positive he was serving God. It's not hard to fathom that all of those maniacs were certain that what they were doing was right. Meanwhile, I constantly do things that I know are wrong; they're not on the same scale as incinerating Jews or blowing up skyscrapers, but my motivations might be worse. I have looked directly into the eyes of a woman I loved and told her lies for no reason, except that those lies would allow me to continue having sex with another woman I cared about less. This act did not kill 20 million Russian peasants, but it might be more 'diabolical' in a literal sense. If I died and found out I was going to hell and Stalin was in heaven, I would note the irony, but I couldn't complain. I don't make the fucking rules.

There may be some truth (atheists) do not need to believe in a god to be good, but then if they do not believe in a god, who do they believe gives the Universal Law of following good and shunning evil? Obviously, mankind. But then that is a dangerous thing, for if a man does not believe in a god capable of giving perfect laws, he is in the position of declaring all laws come from man, and as man is imperfect, he can declare that as fallible men make imperfect laws, he can pick and choose what he wishes to follow, that which, in his own mind seems good. He does not believe in divine retribution, therefore he can also declare his own morality contrary to what the divine may decree simply because he believes there is no divine decree. He may follow his every whim and passion, declaring it to be good when it may be very evil, for he like all men is imperfect, so how can he tell what is verily good? The atheist is in danger of mistaking vice for good and consequently follow another slave master and tyrant, his own physical and mental weakness. Evil would be wittingly or unwittingly perpetrated, therefore, to recognise the existence of a perfect divine being that gives perfect Universal Laws is much better than not to believe in a god, for if there is a perfect god, they will not allow their laws to be broken with impunity as in the case with many corrupt judges on earth, but will punish accordingly in due time. Therefore, to be pious and reverent is the surest path to true freedom as a perfect god will give perfect laws to prevent all manner of slavery, tyranny and moral wantonness, even if we do not understand why they are good laws at times.

All of nature, therefore, is good, since the Creator of all nature is supremely good. But nature is not supremely and immutably good as is the Creator of it. Thus the good in created things can be diminished and augmented. For good to be diminished is evil; still, however much it is diminished, something must remain of its original nature as long as it exists at all. For no matter what kind or however insignificant a thing may be, the good which is its 'nature' cannot be destroyed without the thing itself being destroyed. There is good reason, therefore, to praise an uncorrupted thing, and if it were indeed an incorruptible thing which could not be destroyed, it would doubtless be all the more worthy of praise. When, however, a thing is corrupted, its corruption is an evil because it is, by just so much, a privation of the good. Where there is no privation of the good, there is no evil. Where there is evil, there is a corresponding diminution of the good. As long, then, as a thing is being corrupted, there is good in it of which it is being deprived; and in this process, if something of its being remains that cannot be further corrupted, this will then be an incorruptible entity [natura incorruptibilis], and to this great good it will have come through the process of corruption. But even if the corruption is not arrested, it still does not cease having some good of which it cannot be further deprived. If, however, the corruption comes to be total and entire, there is no good left either, because it is no longer an entity at all. Wherefore corruption cannot consume the good without also consuming the thing itself. Every actual entity [natura] is therefore good; a greater good if it cannot be corrupted, a lesser good if it can be. Yet only the foolish and unknowing can deny that it is still good even when corrupted. Whenever a thing is consumed by corruption, not even the corruption remains, for it is nothing in itself, having no subsistent being in which to exist.

что бы делало твое добро, если бы не существовало зла, и как выглядела бы земля, если бы с неё исчезли тени? Ведь тени получаются от предметов и людей. Вот тень от моей шпаги. Но бывают тени от деревьев и от живых существ. Не хочешь ли ты ободрать весь земной шар, снеся с него прочь все деревья и всё живое из-за твоей фантазии наслаждаться голым светом? Ты глуп.

- Тематичните кукли вървят заедно с историята си - отбеляза той. - Снежанка все някога трябва да изяде отровната ябълка, а Спящата красавица - да се убоде на вретеното. Затова всяка от тях се продава в комплект с ябълка или вретено. Същото важи и за фигурките на Батман или Люк Скайокър. Фигурката на Даяна не прави изключение. Винаги се намира някой, който решава да изиграе приказката докрай.

Добро в мире - изначально. Оно родилось вместе со Вселенной. Зло возникло просто как отрицание добра и всего мира. Беда в том, что злу живётся гораздо легче. У него ведь одна цель: уничтожить добро. А у добра целей две: во-первых, творить, строить, созидать мир, а во-вторых, защищать то, что сделано, от зла. Значит, и энергии нужно вдвое. А её у добра и зла, увы, поровну.(Настоятель Пётр (Альбин Ксото) - Корнелию Гласу)