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Transworld Sanctity and Transworld Depravity


            
             Since its initial publication, Plantingas Free Will Defense has been a topic of much debate. Plantinga purports to show that the traditional problem of evil is not truly a problem, and that God and moral evil could possibly be consistent with one another. This is in response to Mackie who maintains that the claims (1) God is omnipotent, (2) God is wholly good, and (3) Evil exists. How does Plantinga accomplish such a feat? First, he shows that if we believe in the law of excluded middle, which seems plausible (Otte), we should believe that there are possible states of affairs involving free will which God cannot actualize. Now, we have to take as a base assumption that a world with free will and some moral evil is better than a world with neither, otherwise his defense is essentially obsolete. Based on this, Plantinga provides his model for something he calls eTransworld Depravity (TWD), a property that he thinks everybody possibly suffers from. Simply put (I will get into the logistics later), an essence E suffers from TWD iff, no matter what situations God weakly actualizes, E freely goes wrong with respect to at least one morally significant action. If it happens to be the case that every essence suffers from TWD, then, try as God might, He couldnt actualize a world with free will and no moral evil. All Plantinga has to do is show that it is possible that all essences suffer from TWD. First, he claims that it is obviously possible that one essence suffer from it, more generally, it is possible that every (essence) suffers from it(300). This argument is considered sound by many philosophers in the field, while others find it to be not as obvious as Plantinga contends. .
             Daniel Howard-Snyder and John OLeary-Hawthorne find themselves to be part of this latter crowd that questions Plantingas assumption. They not only question TWDs possibility being obvious, indeed they find the claim highly contentious.


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