Luck Vs Religion

Throughout the semester we have expounded upon various topics, but none have been more pivotal than the problem of evil. The problem of evil occurs when encounter the logical dilemmas resulting from the labeling of a deity as omniscient, omnipotent, and benevolent. While reflecting upon this topic, I thought of a question. Do religious people believe in luck? Furthermore does an atheist believe in luck, if not why not? Does luck differ from fortune or even destiny? Some claim that luck occurs to those that are prepared; I would have to repudiate such claims. The most vivid recollection of luck I’ve had was in eighth grade. The vice-principal also held the role of “dean.” To phrase it bluntly he was in charge of dishing out punishment. I had
This deterministic approach is too “hand off.” Reshler eventually identifies what luck is, and juxtaposes it to Fate and Fortune. “Luck is a matter of having something good or bad happens that lies outside the horizon of effective foreseeability.” Luck is something unpredictable. Rescher expounds on the conundrum of luck, asserting there are three necessary attributes for an event to correctly be assessed as luck. A beneficiary or maleficiary, a development that is positive or negative from the standpoint of the interest of the affected individual, and that it is fortuitous. This approach seems to claim a methodical game such as chess or even me writing this paper relies on luck. The latter example seems like a hyperbole, yet I am maleficairy in writing the paper, I would also rather be playing Dota 2 instead of writing this paper, I also had planned on writing this paper two nights ago. I’m truly unlucky that I have to write a
Spontaneousness is inclusive of chance; however chance is a minor facet of spontitunity. Aristotle asserts that chance is a result of certain agents whom are capable of good fortune and moral action; this is the commencement of an astute distinction regarding who is capable of harnessing the elusiveness of chance. He proposes that inanimate things, lower animals and children cannot do anything by chance since good fortune is the same happiness and happiness can be viewed as a subclass of moral actions; thus what is incapable of moral action cannot do anything by chance. Furthermore those inanimate objects, lower animals, and children are not incapable of deliberate intention, ergo nor can the attribute good or ill fortune be labeled towards them. Rather they can be spontaneous. We can concur that a stool may be used as a seat, but if a a stool falls on the ground it would be erroneous to suppose that it fell because it did not want to serve as a seat any