Ontological status of evil
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The document discusses Augustine's understanding of the ontological status of evil, contrasting his views with Manichaeism's dualism. Augustine concludes that evil does not exist in itself but is the absence of good, stemming from the free will of humans. The text emphasizes that moral evil arises from the faculty of free will that allows deviation from God's will.
Ontological status of evil
- 1. Seminar AgustinusSeminar Agustinus (Confessiones book)(Confessiones book) The OntologicalThe Ontological Status of Evil:Status of Evil: ManichaeismManichaeism Metaphysics of EvilMetaphysics of Evil ActAct Con. VII (Hlm.179 –Con. VII (Hlm.179 – 209)209) Oleh:Oleh: David Jones SimanungkalitDavid Jones Simanungkalit
- 2. Sistematika PresentasiSistematika Presentasi Pergulatan batinPergulatan batin Agustinus mencariAgustinus mencari eksistensi kejahatan.eksistensi kejahatan. The OntologicalThe Ontological Status of Evil:Status of Evil: Manichaeism.Manichaeism. Metaphysics of EvilMetaphysics of Evil Act.Act. Pandangan AgustinusPandangan Agustinus tentang Kejahatan.tentang Kejahatan.
- 3. Pergulatan Batin AgustinusPergulatan Batin Agustinus Mencari Eksistensi Kejahatan.Mencari Eksistensi Kejahatan. AgustinusAgustinus bergulat denganbergulat dengan pertanyaan tentang hakekatpertanyaan tentang hakekat ontologis kejahatan. (Hlm.ontologis kejahatan. (Hlm. 183, 186).183, 186). Sampai pada titik kecemasan.Sampai pada titik kecemasan. (Hlm. 191).(Hlm. 191). KecemasanKecemasan membawamembawa pada pengaruh yangpada pengaruh yang menyelamatkan. (Hlm. 192).menyelamatkan. (Hlm. 192). Membaca tulisan-tulisan Neo-Membaca tulisan-tulisan Neo- Platonis. (Hlm. 193).Platonis. (Hlm. 193). Inspirasi untuk menemukanInspirasi untuk menemukan titik terang pada masalahnya.titik terang pada masalahnya. Kembali pada diri sendiri.Kembali pada diri sendiri. (Hlm. 196).(Hlm. 196).
- 4. The Ontological Status of Evil: Manichaeism.The Ontological Status of Evil: Manichaeism. Metaphysics of Evil Act.Metaphysics of Evil Act. ManicheismManicheism (Mani of Persia;(Mani of Persia; c.215-276). “Moral Dualism”:c.215-276). “Moral Dualism”: there are two principles atthere are two principles at work; Good and Evil.work; Good and Evil. Confessiones Buku III, hlm. 80.Confessiones Buku III, hlm. 80. (catatan kaki).(catatan kaki). BaikBaik zat atau kerajaanzat atau kerajaan terang. (Allah Baik)terang. (Allah Baik) Buruk (jahat)Buruk (jahat) zat atauzat atau kerajaan kegelapan. (Allahkerajaan kegelapan. (Allah jahat).jahat).
- 5. Keberatan Agustinus terhadap AjaranKeberatan Agustinus terhadap Ajaran Manikeisme (hakekat ontologis kejahatan)Manikeisme (hakekat ontologis kejahatan) AgustinusAgustinus ><>< ontologiontologi kejahatan Manikeisme.kejahatan Manikeisme. Argumen 1: KeberatanArgumen 1: Keberatan Nebridius yg disetujuiNebridius yg disetujui Agustinus. (Allah tdkAgustinus. (Allah tdk dapat diganggu gugat,dapat diganggu gugat, tdk dapat rusak).tdk dapat rusak). Argumen 2: jika yangArgumen 2: jika yang jahat adl zat maka padajahat adl zat maka pada hakikatnya yang jahat ituhakikatnya yang jahat itu adl kebaikan. (dari prinsipadl kebaikan. (dari prinsip Kitab Suci).Kitab Suci).
- 6. Pandangan Agustinus tentangPandangan Agustinus tentang Eksistensi KejahatanEksistensi Kejahatan Diwarnai oleh duaDiwarnai oleh dua pandangan dasar;pandangan dasar; 1. Kitab Suci1. Kitab Suci Segala yang adaSegala yang ada baik adanya (Kejbaik adanya (Kej 1: 31).1: 31). 2. Pandangan Plato.2. Pandangan Plato. Matter-formMatter-form (body-mind)(body-mind) dualism in Plato.dualism in Plato. ((PhaedoPhaedo).).
- 7. Pandangan Agustinus tentangPandangan Agustinus tentang Eksistensi KejahatanEksistensi Kejahatan ““If God is good, and GodIf God is good, and God created the world, how cancreated the world, how can there be Evil in the world?”there be Evil in the world?” Moral categories of goodMoral categories of good and bad mix with theologicaland bad mix with theological questions.questions. Akasioma Dasar: Segala yangAkasioma Dasar: Segala yang ada baik adanya (Kej 1: 31).ada baik adanya (Kej 1: 31). AgustinusAgustinus Evil doesn’t exist.Evil doesn’t exist. AgustinusAgustinus Evil is theEvil is the absence of Good. Evil has noabsence of Good. Evil has no ontological status. (privatio).ontological status. (privatio).
- 8. Pandangan Agustinus tentangPandangan Agustinus tentang Eksistensi KejahatanEksistensi Kejahatan Asal muasal kejahatanAsal muasal kejahatan Kehendak bebas manusia.Kehendak bebas manusia. KejahatanKejahatan kerusakankerusakan kemauan (kemauan (free willfree will), yang), yang menyimpang dari zat yangmenyimpang dari zat yang tertinggitertinggi, yaitu, yaitu AllahAllah,, berpaling ke hal-hal yangberpaling ke hal-hal yang paling rendahpaling rendah, membuang, membuang intinya di dalam.intinya di dalam. Membuang berarti pergiMembuang berarti pergi keluar, ke hal-hal lahiriah.keluar, ke hal-hal lahiriah. (Bdk. Sir 10: 10).(Bdk. Sir 10: 10). PlatoPlato dunia materi adldunia materi adl buruk.buruk.
- 9. Pandangan Agustinus tentangPandangan Agustinus tentang Eksistensi KejahatanEksistensi Kejahatan Metaphysical evilMetaphysical evil is the lacking of a perfectionis the lacking of a perfection not due to a given nature and hence is notnot due to a given nature and hence is not actually an evil. Under this aspect, all creaturesactually an evil. Under this aspect, all creatures are evil because they fall short of full perfection,are evil because they fall short of full perfection, which is God alone.which is God alone. Physical evilPhysical evil consists in the privation of aconsists in the privation of a perfection due to nature; e.g., blindness is theperfection due to nature; e.g., blindness is the privation of sight in a being which ought to haveprivation of sight in a being which ought to have sight according to the exigencies of its nature.sight according to the exigencies of its nature. AugustineAugustine, under Platonic and Stoic influence,, under Platonic and Stoic influence, justifies the presence of physical evil in thejustifies the presence of physical evil in the general order of nature, in which dissonancegeneral order of nature, in which dissonance serves to greater accentuate the generalserves to greater accentuate the general harmony. The solution, certainly, is not veryharmony. The solution, certainly, is not very pleasant.pleasant. The only true evil isThe only true evil is moral evilmoral evil; sin, an action; sin, an action contrary to the will of God. The cause of moralcontrary to the will of God. The cause of moral evil is not God, who is infinite holiness, nor is itevil is not God, who is infinite holiness, nor is it matter, as the Platonists would have it, formatter, as the Platonists would have it, for matter is a creature of God and hence good.matter is a creature of God and hence good. Neither is the will as a faculty of the soul evil, forNeither is the will as a faculty of the soul evil, for it too has been created by God. The cause ofit too has been created by God. The cause of moral evil is the faculty of free will, by whichmoral evil is the faculty of free will, by which man is able to deviate from the right order, toman is able to deviate from the right order, to oppose himself to the will of God.oppose himself to the will of God.
- 10. KesimpulanKesimpulan ManikeismeManikeisme Evil is exist.Evil is exist. AgustinusAgustinus Evil doesn’t exist,Evil doesn’t exist, evil is the absence of Good.evil is the absence of Good. Evil has no ontological status.Evil has no ontological status. (privatio).(privatio). EvilEvil the souce of evil is Freethe souce of evil is Free WillWill EvilEvil the lacking of athe lacking of a perfection. The source ofperfection. The source of perfection is God.perfection is God. EvilEvil kerusakan kehendakkerusakan kehendak bebas (bebas (free willfree will), yang), yang menyimpang dari zat yangmenyimpang dari zat yang tertinggitertinggi, yaitu, yaitu AllahAllah,, berpaling ke hal-hal yangberpaling ke hal-hal yang paling rendahpaling rendah, membuang, membuang intinya di dalam.intinya di dalam.
- 11. End….End….