The Luncheonore Gump Analysis

THE QUESTION OF SUFFERING AND THE SECOND-PERSON EXPERIENCE APPROACH IN THE PHILOSOPHY OF ELEONORE STUMP

1. Introduction
Aquinas philosophical investigation of the human itinerary to God remains as the natural matter of human being: it is the field of knowledge that correlates to the faculty of intellect and the faculty of will which corresponds to happiness. Both have a metaphysical, spiritual and psychological implication. The metaphysical and spiritual implications of this correlation could be marked in the philosophical discourse of suffering and its connection to the personal integration of love with God and others.
It is accepted that people recognize suffering as a dangerous situation, and therefore they attempt to avoid it. Suffering

As one of the contemporary commentators (by standards of analytic philosophy) on Aquinas, Stump's work, Wandering in Darkness: Narrative and the Problem of Suffering is one of the great works that present a narrative and philosophical problem of evil. Wandering in Darkness: Narrative and the Problem of Suffering is one of the great works that present a narrative and philosophical problem of evil. The book, which was published in 2010, is dedicated to some intellectual topics such as the nature of love, the role of narrative for philosophy, the epistemology of second person experience and desire of the human heart for being united with God and

Her approach to the problem of suffering based on her account of second person experience and the narratives required to communicate second-person experience. Accordingly, she does not speak suffering in the sense of an intellectual problem but it is more in the meaning of human personal relation of love with God and others. Her drawing of suffering as a problem of interpersonal relation could be understood in term of second-person experience and biblical narratives.
The main question within her works throughout comes from the logical proposition: if God who is omnipotent, omniscient and perfectly good exist, so there is no morally sufficient reason for suffering in the world . Stump, however, does not focus firstly on this logical notion. She starts out with the pain of the sufferer, the human person rather than on the causes of evil. She