334) The great twentieth-century philosopher of evil is Hannah Arendt, who, in her struggle to find a conceptual apparatus adequate to twentieth-century genocide and totalitarianism, made the concept of evil
one of her basic intellectual projects.
He is someone who, in his book, talks about how he has understood this concept of evil
, and how he understands what 'evilness' is.
The objectives are as follows: to give a succinct overview of how debate on evil has developed since the Enlightenment; to argue that Baudelaire makes a decisive contribution to this debate through poetry and theoretical writings that have both assimilated earlier or contemporary notions of evil and acted as a catalyst to a polemical treatment of the subject by certain important twentieth-century thinkers; and to suggest a fresh approach to Baudelaire criticism through a judiciously considered application of the concept of evil
to his work.
And yet the first episode takes on the biggest of issues - God, and his contribution to the concept of evil
among his creations - in a pretty amusing and provocative fashion.
It is trivially true that the concept of evil
as pure negativity is a simple deduction from the belief in a creator who is both unique and infinitely good, so that whatever is, is good necessarily, and existence as such is good.
Carly Heath, on the other hand, maintains that no humanist concept of evil
is truly possible, given its ultimate religious nature.
The inclusion of the concept of evil
incorporates religion, underpinning the notion that this is a clash of cultures and that ultimately this is a war between civilizations--Judeo-Christian vs.
As a normative category, the concept of evil
is strongly rooted in theological understandings of the supernatural and moral order of the world.
Their approach to the second claim, however, is necessarily more explicit, for they are simultaneously creating a new concept of evil
while arguing for their claim that administrative evil is inherent in the modern human condition.
Reis concludes her study with a post-Salem, early-eighteenth-century account of sin and Satan, showing how the concept of evil
changed as a result of the witchcraft trials.
Here, the concept of evil
, of pain and suffering and those things that appear to contradict that which affirms goodness and life, is not an alien thought, nor is it something that overwhelms the funeralgoers and forces them into a state of nihilistic apathy.