Evil - Knowledge

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political, and legal contexts. Those who support the usefulness of the term say there is a secular view of evil that offers plausible analyses without reference to the supernatural. Garrard and Russell argue that evil is as useful an explanation as any moral concept. Garrard adds that evil actions result from a particular kind of motivation, such as taking pleasure in the suffering of others, and this distinctive motivation provides a partial explanation even if it does not provide a complete explanation. Most theorists agree use of the term evil can be harmful but disagree over what response that requires. Some argue it is "more dangerous to ignore evil than to try to understand it".

1179:, argue that the term evil "captures a distinct part of our moral phenomenology, specifically, 'collect together those wrongful actions to which we have ... a response of moral horror'." Claudia Card asserts it is only by understanding the nature of evil that we can preserve humanitarian values and prevent evil in the future. If evils are the worst sorts of moral wrongs, social policy should focus limited energy and resources on reducing evil over other wrongs. Card asserts that by categorizing certain actions and practices as evil, we are better able to recognize and guard against responding to evil with more evil which will "interrupt cycles of hostility generated by past evils". 29: 671: 395:

order and heinous. Anything that went against the Way embedded in the order of human relationships was considered vile, and invited the displeasure of Heaven and ghosts, who were seen as inflicting retribution through the instrumentality of legal punishments on earth. Chinese moral and legal philosophy views the violation of family and kinship order with particular abhorrence, considering it especially heinous. In assessing the degree of evil, not only the severity of the effect against the life, health or dignity of a person is considered, but also the relational distance.

888: 1238: 1082:. However, the rape of women, by men, is found in every society, and there are more societies that see at least some versions of it, such as marital rape or punitive rape, as normative than there are societies that see all rape as non-normative (a crime). In nearly all societies, killing except for defense or duty is seen as murder. Yet the definition of defense and duty varies from one society to another. Social deviance is not uniformly defined across different cultures, and is not, in all circumstances, necessarily an aspect of evil. 1099:

prevents feeling pain. It "leads to ... bone fractures, multiple scars, osteomyelitis, joint deformities, and limb amputation ... Mental retardation is common. Death from hyperpyrexia occurs within the first 3 years of life in almost 20% of the patients." Few with the disorder are able to live into adulthood. Evil cannot be simply defined as all pain and its connected suffering because, as Marcus Singer says: "If something is really evil, it can't be necessary, and if it is really necessary, it can't be evil".

407:- categories of prohibited conduct so abhorrent and heinous that the usual considerations of pardon would not apply - these include plotting rebellion, great sedition, treason, parricide, depravity (the murder of three or more innocent persons or the use of magical curses), great irreverence (lese majeste), lack of filial piety, discord, unrighteousness and incest (fornication with relatives of fourth degree of mourning or less, or relationships with one's father's wife and concubines). 597:. Participants were led to believe they were assisting in an unrelated experiment in which they had to inflict electric shocks on another person. The experiment unexpectedly found that most could be led to inflict the electric shocks, including shocks that would have been fatal if they had been real. The participants tended to be uncomfortable and reluctant in the role. Nearly all stopped at some point to question the experiment, but most continued after being reassured. 4890: 1298: 653:"Nevertheless a doubt occurs to the mind—that is, scorpions and serpents are poisonous. Are they good or evil, for they are existing beings? Yes, a scorpion is evil in relation to man; a serpent is evil in relation to man; but in relation to themselves they are not evil, for their poison is their weapon, and by their sting they defend themselves." 938:"What is evil? Killing is evil, lying is evil, slandering is evil, abuse is evil, gossip is evil: envy is evil, hatred is evil, to cling to false doctrine is evil; all these things are evil. And what is the root of evil? Desire is the root of evil, illusion is the root of evil." Gautama Siddhartha, the founder of Buddhism, 563–483 BC. 1107:, "When not guided by moral agents, forces of nature are neither "goods" nor "evils". They just are. Their "agency" routinely produces consequences vital to some forms of life and lethal to others". The narrow definition of evil "picks out only the most morally despicable sorts of actions, characters, events, etc. 1206:

his or her evil onto very specific targets, hates, abuses power, and lies incessantly. Evil people are unable to think from the viewpoint of their victim. Peck considers those he calls evil to be attempting to escape and hide from their own conscience (through self-deception) and views this as being

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Chinese cosmology, moral philosophy and law regard offenses against the Five Constants with particular abhorrence - anything that diminished the proper relationship between ruler and subject, father and son, husband and wife, elder and younger, and between mutual friends was a violation of the cosmic

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In adherence to the core principle of spiritual evolution, the Sikh idea of evil changes depending on one's position on the path to liberation. At the beginning stages of spiritual growth, good and evil may seem neatly separated. Once one's spirit evolves to the point where it sees most clearly, the

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are either natural events (natural disasters or illnesses) or caused by humanity's free will. Much more the behavior of beings with free will, then they disobey God's orders, harming others or putting themselves over God or others, is considered to be evil. Evil does not necessarily refer to evil as

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and dangerous. Political realists usually justify their perspectives by stating that morals and politics should be separated as two unrelated things, as exerting authority often involves doing something not moral. Machiavelli wrote: "there will be traits considered good that, if followed, will lead

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Defining evil is complicated by its multiple, often ambiguous, common usages: evil is used to describe the whole range of suffering, including that caused by nature, and it is also used to describe the full range of human immorality from the "evil of genocide to the evil of malicious gossip". It is

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may be properly considered evil. Some theorists define an evil action simply as a kind of action an evil person performs, but just as many theorists believe that an evil character is one who is inclined toward evil acts. Luke Russell argues that both evil actions and evil feelings are necessary to

798:. Accordingly, qualifying something as evil depends on the circumstances of the observer. An event or an action itself is neutral, but it receives its qualification by God. Since God is omnipotent and nothing can exist outside of God's power, God's will determine, whether or not something is evil. 1115:

suggests that evil describes "particularly horrifying kinds of action which we feel are to be contrasted with more ordinary kinds of wrongdoing, as when for example we might say 'that action wasn't just wrong, it was positively evil'. The implication is that there is a qualitative, and not merely

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There is debate on how useful the term "evil" is, since it is often associated with spirits and the devil. Some see the term as useless because they say it lacks any real ability to explain what it names. There is also real danger of the harm that being labeled "evil" can do when used in moral,

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explains that leprosy attacks the nerve cells that feel pain resulting in no more pain for the leper, which leads to ever increasing, often catastrophic, damage to the body of the leper. Congenital insensitivity to pain (CIP), also known as congenital analgesia, is a neurological disorder that

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In contemporary philosophy, there are two basic concepts of evil: a broad concept and a narrow concept. A broad concept defines evil simply as any and all pain and suffering: "any bad state of affairs, wrongful action, or character flaw". Yet, it is also asserted that evil cannot be correctly

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and is stopped by nearly every other deity. Isfet is not a primordial force, but the consequence of free will and an individual's struggle against the non-existence embodied by Apep, as evidenced by the fact that it was born from Ra's umbilical cord instead of being recorded in the religion's

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asserts that evil is non-existent and that it is a concept reflecting lack of good, just as cold is the state of no heat, darkness is the state of no light, forgetfulness the lacking of memory, ignorance the lacking of knowledge. All of these are states of lacking and have no real existence.

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quantitative, difference between evil acts and other wrongful ones; evil acts are not just very bad or wrongful acts, but rather ones possessing some specially horrific quality". In this context, the concept of evil is one element in a full nexus of moral concepts.

616:, he argues that it cannot explain an event like the Holocaust. Unlike the perpetrators of the Holocaust, the participants in Milgram's experiment were reassured that their actions would cause little harm and had little time to contemplate their actions. 132:) are the true roots of evil. In certain religious contexts, evil has been described as a supernatural force. Definitions of evil vary, as does the analysis of its motives. Elements that are commonly associated with personal forms of evil involve 604:" model: that people are not simply obeying the orders of a leader, but instead are willing to continue the experiment because of their desire to support the scientific goals of the leader and because of a lack of identification with the learner. 2067:

Haslam, S. Alexander; Reicher, Stephen D.; Birney, Megan E. (September 1, 2014). "Nothing by Mere Authority: Evidence that in an Experimental Analogue of the Milgram Paradigm Participants are Motivated not by Orders but by Appeals to Science".

820:: if humans were created to be perfect, always and only doing good, being good would not mean much. For Jewish theology, it is important for humans to have the ability to choose the path of goodness, even in the face of temptation and 1094:

understood "(as some of the utilitarians once thought) a simple hedonic scale on which pleasure appears as a plus, and pain as a minus". This is because pain is necessary for survival. Renowned orthopedist and missionary to lepers,

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The nature of good and evil was also ascertainable by natural faculties without the need for revelation - "one will not achieve a perfect perception of good and evil if one has not exactly examined the nature and reason of things."

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argued that there are cases where a little evil is a positive good. He wrote, "Seek out the society of your boon companions, drink, play, talk bawdy, and amuse yourself. One must sometimes commit a sin out of hate and contempt for

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exercises "the dominant influence upon ideas about God and evil in the Western world." In the Old Testament, evil is understood to be an opposition to God as well as something unsuitable or inferior such as the leader of the

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an ontological or moral category, but often to harm or as the intention and consequence of an action, but also to unlawful actions. Unproductive actions or those who do not produce benefits are also thought of as evil.

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The narrow concept of evil involves moral condemnation, therefore it is ascribed only to moral agents and their actions. This eliminates natural disasters and animal suffering from consideration as evil: according to

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explains that, because God is the source of all things, what we believe to be evil must too come from God. And because God is ultimately a source of absolute good, nothing truly evil can originate from God.

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Thus, evil is more of an intellectual concept than a true reality. Since God is good, and upon creating creation he confirmed it by saying it is Good (Genesis 1:31) evil cannot have a true reality.

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considerations from international politics, and to focus on self-interest, political survival, and power politics, which they hold to be more accurate in explaining a world they view as explicitly

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means whatever harms or obstructs the causes for happiness in this life, a better rebirth, liberation from samsara, and the true and complete enlightenment of a buddha (samyaksambodhi).

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A fundamental question is whether there is a universal, transcendent definition of evil, or whether one's definition of evil is determined by one's social or cultural background.

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is used to refer to opposition to God in the human realm. Officially, the Catholic Church extracts its understanding of evil from its canonical antiquity and the

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Practically this can refer to 1) the three selfish emotions—desire, hate and delusion; and 2) to their expression in physical and verbal actions. Specifically,

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describes evil, when viewed as a theological concept, as an "unjustifiable reality. In common parlance, evil is 'something' that occurs in the experience that

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concluded that "the problem of evil would be the fundamental problem of postwar intellectual life in Europe", although such a focus did not come to fruition.

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Sikhism, like many other religions, does incorporate a list of "vices" from which suffering, corruption, and abject negativity arise. These are known as the

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Proposition 30 "Nothing can be evil through that which it possesses in common with our nature, but in so far as a thing is evil to us it is contrary to us."

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in that system, but the opposite of the cardinal virtues of Taoism, compassion, moderation, and humility can be inferred to be the analogue of evil in it.

2004: 1176: 1921:: A course of introductory lectures on religion, psychology and personal growth (Hong Kong: Philopsychy Press, 1997/2008), see especially Chapter XI. 2113:

Haslam, S. Alexander; Reicher, Stephen D. (13 October 2017). "50 Years of "Obedience to Authority": From Blind Conformity to Engaged Followership".

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describes evil as a kind of personal "militant ignorance". According to Peck, an evil person is consistently self-deceiving, deceives others,

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argues that the experiment explains how people can be complicit in roles such as "the dispassionate bureaucrat who may have shipped Jews to

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and elsewhere, depicted evil as the dark side of God. People tend to believe evil is something external to them, because they project their

4659: 3539: 766:, as a fundamental universal principle that is independent from and equal with good in a dualistic sense. Although the Quran mentions the 2027: 1090:

asserts that these common connotations must be set aside as overgeneralized ideas that do not sufficiently describe the nature of evil.

435:. Confucianism's primary concern is with correct social relationships and the behavior appropriate to the learned or superior man. Thus 513:

Proposition 65 "According to the guidance of reason, of two things which are good, we shall follow the greater good, and of two evils,

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Evil is translated as 惡 in Chinese. The duty of the emperor and of his officials is to restrain it, thus preserving the cosmic order.

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History of Chinese Philosophy, Volume II: The Period of Classical Learning (from the Second Century B.C. to the Twentieth Century A.D

1042:, who thrive in their reverence toward divine knowledge, rise above vice via the practice of the high virtues of Sikhism. These are: 1485: 489:

style and states these further propositions which he purports to prove or demonstrate from the above definitions in part IV of his

4691: 3598: 2468: 2463: 2115: 995:, called such due to their propensity to cloud the mind and lead one astray from the prosecution of righteous action. These are: 593:

began an experiment to help explain how thousands of ordinary, non-deviant, people could have reconciled themselves to a role in

2265:, translated by the Fathers of the English Dominican Province (New York: Benziger Brothers, 1947) Volume 3, q. 72, a. 1, p. 902. 974:, speaks of the balance of good and evil. When this balance goes off, divine incarnations come to help to restore this balance. 4926: 1766: 3470: 3434: 3399: 3339: 3293: 2368: 2347: 2326: 2305: 2220: 1836: 1805: 1607: 1571: 1466: 1378: 678:, in opposition to the will of God, represents evil and tempts Christ, the personification of the character and will of God. 2382: 1268: 4707: 3523: 2028:"Understanding behavior in the Milgram obedience experiment: The role of personality, situations, and their interactions" 74:. It can be an extremely broad concept, although in everyday usage it is often more narrowly used to talk about profound 2558:

Sandhu, Jaswinder (February 2004). "The Sikh Model of the Person, Suffering, and Healing: Implications for Counselors".

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Proposition 8 "Knowledge of good or evil is nothing but affect of joy or sorrow in so far as we are conscious of it."

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By evil, on the contrary, I understand that which we certainly know hinders us from possessing anything that is good.

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to ruin, while other traits, considered vices which if practiced achieve security and well being for the prince."

106:, and philosophies focus on "good versus evil", others deny evil's existence and usefulness in describing people. 3005: 520:

Proposition 68 "If men were born free, they would form no conception of good and evil so long as they were free."

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Corollary "Hence it follows that if the human mind had none but adequate ideas, it would form no notion of evil."

954:, and clearly explains that wars have to be waged sometimes to establish and protect Dharma, this war is called 4675: 4492: 3909: 3651: 1337: 514: 4739: 4699: 4612: 3087: 1342: 609: 284: 5046: 4371: 3591: 2959: 2960:"Congenital insensitivity to pain with anhidrosis (hereditary sensory and autonomic neuropathy type IV)" 5066: 4919: 4667: 3507: 3462: 1828: 1797: 1599: 1517: 1156:, investigates the set of questions that arise when considering how one ought to act, morally speaking. 846: 600:

A 2014 re-assessment of Milgram's work argued that the results should be interpreted with the "engaged

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would correspond to wrong behavior. Still less does it map into Taoism, in spite of the centrality of

5015: 4858: 3391: 909: 835: 3424: 2839: 2505: 2192: 4874: 4361: 4018: 3774: 1203: 1966: 5076: 3323: 2155: 2050: 1260: 670: 647: 213:, concerning particular moral issues. While the term is applied to events and conditions without 2663: 191:

are perceived as part of an antagonistic duality that itself must be overcome through achieving

5041: 4966: 4935: 4351: 3952: 3904: 3584: 2500: 1961: 1389: 1095: 2664:"The Comforts of Evil: Dangerous Personalities in High-Security Hospitals and the Horror Film" 2544: 2440: 2146: 5010: 4912: 4731: 4723: 4651: 4607: 3969: 3964: 3859: 1147: 892: 817: 432: 133: 20: 3544: 2128: 5071: 5020: 4848: 3988: 3978: 3959: 3937: 3899: 3837: 3749: 3712: 2215:. Translated by Barney, Laura Clifford (Repr. ed.). Wilmette, IL: Baháʼí Publ. Trust. 1070: 757: 643: 149: 4512: 778:, whether it is perceived as good or bad by individuals; and things that are perceived as 635: 8: 4818: 4779: 4755: 4622: 4542: 4522: 4497: 4467: 3879: 3759: 3327: 2571: 1863: 1563: 1523: 564: 544: 440: 214: 176: 33: 1489: 1256:, so as not to give him the chance to make one scrupulous over mere nothings ... " 916:

splitting has no direct analogue in it. One may infer from the general teachings of the

4813: 4808: 4643: 4582: 4452: 4040: 3947: 3932: 3884: 3832: 3661: 3384: 3191: 3068: 2886: 2813: 2805: 2761: 2575: 2279: 2180: 1995: 1237: 1074:, maintained that there are certain acts that are universally considered evil, such as 887: 686: 584: 82:. It is generally seen as taking multiple possible forms, such as the form of personal 3534: 951: 913: 4971: 4868: 4853: 4843: 4823: 4572: 4403: 4306: 4296: 4025: 3983: 3487: 3466: 3430: 3413: 3395: 3364: 3349: 3335: 3289: 3214: 3150: 3122: 3103: 3032: 2979: 2975: 2938: 2890: 2817: 2704: 2679: 2642: 2617: 2579: 2540: 2364: 2343: 2322: 2301: 2216: 2159: 2095: 1987: 1979: 1875: 1842: 1832: 1801: 1778: 1603: 1567: 1527: 1462: 1347: 1303: 180: 3529: 1999: 1162:, concerned with the analysis of particular moral issues in private and public life. 183:

to good, in which good should prevail and evil should be defeated. In cultures with

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In some forms of thought, evil is also sometimes perceived in absolute terms as the

4838: 4763: 4747: 4577: 4562: 4507: 4286: 4068: 4035: 4030: 3927: 3827: 3764: 3744: 3736: 3518: 3319: 3183: 3099: 2971: 2878: 2797: 2753: 2671: 2567: 2124: 2085: 2077: 2042: 1971: 1871: 1591: 1332: 1153: 1046: 958:. This division of good and evil is of major importance in both the Hindu epics of 491: 404: 277: 206: 165: 4991: 4893: 4627: 4366: 4321: 4281: 4229: 4174: 4164: 4088: 4063: 4045: 3998: 3889: 3822: 3817: 3705: 2911: 2491: 2478: 2011: 1367: 1220: 1212: 882: 737: 722: 698: 612:

with the same degree of routinization as potatoes to Bremerhaven". However, like

590: 560: 352: 343: 251: 114: 67: 3569:, BBC Radio 4 discussion with Jones Erwin, Stefan Mullhall and Margaret Atkins ( 2675: 2535:

Singh, Charan (2013-12-11). "Ethics and Business: Evidence from Sikh Religion".

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questions regarding good and evil are subsumed into three major areas of study:

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and Jewish theology, the existence of evil is presented as part of the idea of

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Perumpallikunnel, K. (2013). "Discernment: The message of the bhagavad-gita".

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The Problem of Evil: Slavery, Freedom, and the Ambiguities of American Reform

2099: 1983: 1248: 1241: 1199: 971: 925: 841: 741: 694: 690: 594: 539: 486: 456: 188: 3566: 3556: 3503: 2757: 369: 5061: 4961: 4828: 4771: 4602: 4597: 4592: 4567: 4537: 4271: 4144: 4078: 4073: 4008: 3864: 3849: 3686: 3676: 3645: 3187: 2408: 2142: 1991: 1394: 1357: 1104: 1031: 992: 955: 901: 897: 775: 774:'. Within Islam, it is considered essential to believe that all comes from 703: 679: 613: 605: 601: 452: 416: 373: 99: 87: 2983: 2361:

The Origin and the Overcoming of Evil and Suffering in the World Religions

706: 665: 4956: 4527: 4331: 4108: 3769: 1273: 1208: 1143: 1139:—which in modern philosophy is subsumed into three major areas of study: 1065: 963: 822: 791: 325: 238: 202: 157: 79: 3195: 3171: 3072: 3056: 2765: 2738: 2090: 1135:

Views on the nature of evil belong to the branch of philosophy known as

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Walkers Between the Worlds: The Western Mysteries from Shaman to Magus

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Those who support the usefulness of the term, such as Eve Garrard and

1038:", or someone who lives selfishly and without virtue. Inversely, the " 795: 377: 4996: 4803: 4715: 4447: 4427: 4326: 4236: 4209: 4189: 4134: 4003: 3812: 1975: 1322: 1282: 1253: 1216: 1211:. He also considers that certain institutions may be evil, using the 807: 534: 334: 161: 122: 103: 60: 56: 3559:, BBC Radio 4 discussion with Leszek Kolakowski and Galen Strawson ( 346: 4986: 4833: 4798: 4432: 4417: 4341: 4336: 4301: 4291: 4204: 4139: 4113: 3681: 3671: 1918: 1384: 1327: 970:

is on bad action, rather than bad people. The Hindu holy text, the

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By good, I understand that which we certainly know is useful to us.

184: 129: 113:, but typically not without some basis in the understanding of the 91: 1207:

quite distinct from the apparent absence of conscience evident in

217:, the forms of evil addressed in this article presume one or more 55:

incorrect behavior; or it is the condition of causing unnecessary

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Washington, DC: The Catholic University of America Press. 115–45.

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Rosemberg, Sérgio; Kliemann, Suzana; Nagahashi, Suely K. (1994).

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believed that occasional minor evil could have a positive effect.

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idea of evil vanishes and the truth is revealed. In his writings

861: 813: 247: 193: 169: 141: 52: 3576: 1931: 1111: ... is the worst possible term of opprobrium imaginable”. 896:, The God of Heavenly Punishment, from the Chinese tradition of 505:

Proposition 64 "The knowledge of evil is inadequate knowledge."

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Evil and Human Agency – Understanding Collective Evildoing

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Singh, Arjan (January 2000). "The universal ideal of sikhism".

1866:(2017) . "Of Human Bondage or of the Strength of the Affects". 1278: 1136: 1130: 1079: 1052: 947: 921: 917: 420: 198: 145: 3376:

Evil in Modern Thought – An Alternative History of Philosophy.

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Buddhist-Christian Dialogue: Mutual Renewal and Transformation

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argues that evil feelings and evil motivations are necessary.

4422: 4412: 1011: 763: 675: 567:. This hypothesis, based on his previous experience from the 548: 137: 95: 41: 37: 3452:

Rhetoric, Science, and Magic in Seventeenth-Century England.

1894:"Answer to Job Revisited : Jung on the Problem of Evil" 1824:

Evil in Modern Thought: An Alternative History of Philosophy

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suggested that people may act in evil ways as a result of a

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An Introduction to the Principles of Morals and Legislation

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The Lucifer Effect: Understanding How Good People Turn Evil

90:(as in the case of natural disasters or illnesses), and in 71: 2957: 2409:"The Human Dichotomy: Good and Evil | Classical Kabbalist" 1504:

Overcoming evil: genocide, violent conflict, and terrorism

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are considered to be evil beings and are contrasted with

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Evil and the Demonic: A New Theory of Monstrous Behavior

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International Journal for the Advancement of Counselling

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advise politicians to explicitly ban absolute moral and

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The primal duality in Buddhism is between suffering and

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Offenses against the Three Bonds and the Five Constants

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sometimes thought of as the generic opposite of good.

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Captured by the Crucified: The Practical Theology of

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Garrard, Eve; McNaughton, David (2 September 2012).

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Charles Taliaferro, Paul J. Griffiths, eds. Ch. 35,

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Evil is commonly seen as the opposite, or sometimes

2066: 3383: 3238:People of the Lie: The hope for healing human evil 2239:(Lima, Ohio: Academic Renewal Press, 2001): 42–43. 736:defines evil as the absence or privation of good. 642:Thus, evil does not exist and is relative to man. 3479:. In David Hein and Edward Hugh Henderson (eds), 3163: 3085: 2970:(1). Clinical Neurology and Neurosurgery: 50–56. 2784:Marcus G. Singer, Marcus G. Singer (April 2004). 1146:, that seeks to understand the nature of ethical 328: 86:commonly associated with the word, or impersonal 51:, by one definition, is being bad and acting out 5033: 2926: 2783: 2612:Brown, Jennifer; Horvath, Miranda, eds. (2013). 2488: 1515: 950:or righteousness clearly divides the world into 790:A typical understanding of evil is reflected by 3119:Confronting Evils: Terrorism, Torture, Genocide 2692: 2639:Deviant Behavior Patterns, Sources, and Control 1750:Jiang, YongLin (2011). "Early Ming Cosmology". 1720:Jiang, YongLin (2011). "Early Ming Cosmology". 1690:Jiang, YongLin (2011). "Early Ming Cosmology". 1644: 1488:. Oxford University Press. 2012. Archived from 337: 3475:Wilson, William McF., Julian N. Hartt (2004). 3050: 3048: 2833: 2831: 2829: 2827: 2732: 2730: 2728: 2726: 2724: 2722: 2720: 2636: 2237:Evil: A Historical and Theological Perspective 1752:The Mandate of Heaven and the Great Legal Code 1692:The Mandate of Heaven and the Great Legal Code 770:forbidden tree, it never refers to it as the ' 4920: 3713: 3592: 3443:Stapley, A.B. & Elder Delbert L. (1975). 3006:"The curse of the people who never feel pain" 2539:. Indian Institute of Management, Bangalore. 2292: 2290: 2288: 2206: 2204: 2202: 2112: 1737:The Mandate of Heaven and the Great Ming Code 1722:The Mandate of Heaven and the Great Ming Code 1623: 1621: 1619: 1549: 850:, "disorder/violence". It is the opposite of 4660:Fifteen Sermons Preached at the Rolls Chapel 3140: 3138: 3067:(3). University of Illinois Press: 268–269. 3020: 2796:(308). Cambridge University Press: 185–214. 2611: 2470:Lay Outreach and the Meaning of 'Evil Person 2141: 2035:Journal of Personality and Social Psychology 2021: 2019: 1943: 1941: 1796:. Translated by Bodde, Derk. New Haven, CN: 1589: 551:as an account of God facing his own shadow. 355: 254: 3535:ABC News: Looking for Evil in Everyday Life 3381: 3288:, Dante University of America Press, 2003, 3045: 2932: 2824: 2717: 2662:McKeown, Mick; Stowell-Smith, Mark (2006). 2406: 1506:. New York: Oxford University Press, p. 32. 1215:to illustrate. By this definition, acts of 1030:One who gives in to the temptations of the 856:, "order", and embodied by the serpent god 547:onto others. Jung interpreted the story of 363: 263: 4927: 4913: 3720: 3706: 3599: 3585: 3423:Steven Mintz; John Stauffer, eds. (2007). 3232: 3230: 3202: 2285: 2199: 2135: 1862: 1616: 1555: 1516:Matthews, Caitlin; Matthews, John (2004). 1119: 205:, concerning the nature of good and evil; 3530:Good and Evil in (Ultra Orthodox) Judaism 3334:. Göttingen: Vandenhoeck & Ruprecht. 3135: 3121:. Cambridge University Press. p. i. 2858: 2504: 2089: 2016: 1965: 1954:Journal of Abnormal and Social Psychology 1938: 1764: 1638: 924:of suffering are what correspond in this 717:is used to indicate unsuitability, while 646:, son of the founder of the religion, in 209:, concerning how we ought to behave; and 3662:See no evil, hear no evil, speak no evil 3378:Princeton: Princeton University Press. 3149:. Oxford University Press. p. 109. 2148:What Can the Milgram Studies Teach Us... 1735:Jiang, Yonglin. "Early Ming Cosmology". 1459:God, Power, and Evil: a Process Theodicy 1236: 886: 762:There is no concept of absolute evil in 669: 27: 4692:Groundwork of the Metaphysics of Morals 3313:Evil: Inside Human Violence and Cruelty 3227: 3182:(2). Oxford University Press: 260–284. 3169: 3054: 2752:(2). Oxford University Press: 320–336. 2736: 2703:. Harper Perennial. pp. Foreword. 2698: 2129:10.1146/annurev-lawsocsci-110316-113710 2116:Annual Review of Law and Social Science 1947: 1858: 1856: 1792:Feng, Yu-lan (1983). "Origin of Evil". 1456: 1166: 1150:, statements, attitudes, and judgments. 423:there is no direct analogue to the way 5034: 3346:Ordinary People and Extraordinary Evil 3278: 3147:The Atrocity Paradigm A Theory of Evil 3031:. Oxford University Press. p. 5. 3029:The Atrocity Paradigm A Theory of Evil 2837: 2614:Rape Challenging Contemporary Thinking 2557: 2363:Springer Science & Business Media 1870:. Translated by White, W.H. New York: 1820: 1704: 1559:Iconographic Exegesis and Third Isaiah 446: 4908: 3701: 3580: 3429:. University of Massachusetts Press. 3208: 2592: 2534: 2519: 2429:The Question of Evil in Ancient Egypt 2025: 1767:"Good and Evil in Chinese Philosophy" 1749: 1719: 1689: 1685: 1683: 1681: 1379:Strange Case of Dr Jekyll and Mr Hyde 1055:, or meditation upon the divine name. 860:, who routinely attempts to kill the 578: 303:. Other later Germanic forms include 268:are widely considered to come from a 3144: 3116: 3026: 2933:Yancey, Philip; Brand, Paul (2010). 2864: 2616:. Taylor & Francis. p. 62. 2524:. New York: Taplinger Publishing Co. 2431:. London: Golden House Publications. 2210: 1853: 1791: 1182:One school of thought holds that no 59:, thus containing a net negative on 44:, who are their good contemporaries. 4708:Elements of the Philosophy of Right 3524:Stanford Encyclopedia of Philosophy 3315:. New York: W.H. Freeman / Owl Book 3003: 2844:Stanford Encyclopedia of Philosophy 2637:Humphrey, J.A.; Palmer, S. (2013). 1628:Internet Encyclopedia of Philosophy 829: 801: 689:draws its concept of evil from the 13: 2572:10.1023/B:ADCO.0000021548.68706.18 2380: 1678: 1060:Question of a universal definition 772:tree of knowledge of good and evil 554: 427:are opposed although reference to 14: 5093: 3606: 3497: 2838:Calder, Todd (26 November 2013). 1734: 1191:identify a person as evil, while 5057:Religious philosophical concepts 4934: 4889: 4888: 3104:10.1111/j.1475-4975.2012.00230.x 3061:American Philosophical Quarterly 2739:"Evil as an Explanatory Concept" 1707:Confucian Ethics in An Axial Age 1296: 1049:, or selfless service to others. 451:In response to the practices of 102:/eternal. While some religions, 3548:interview with Lance Morrow on 3540:Psychology Today: Indexing Evil 3410:The Science of Good & Evil. 3265: 3252: 3243: 3110: 3057:"He Did It Because He Was Evil" 2997: 2951: 2904: 2865:Kemp, John (25 February 2009). 2655: 2630: 2605: 2586: 2551: 2537:Social Science Research Network 2528: 2513: 2482: 2452: 2434: 2421: 2400: 2374: 2353: 2332: 2311: 2268: 2255: 2242: 2229: 2106: 2060: 1950:"Behavioral Study of Obedience" 1924: 1911: 1886: 1814: 1785: 1758: 1743: 1728: 1713: 1698: 1653: 1538:from the original on 2021-09-17 1223:would also be considered evil. 826:(the inclination to do evil). 659: 629: 403:The Ming Legal Code identifies 4982:Logical order of God's decrees 4676:The Theory of Moral Sentiments 4046:Value monism – Value pluralism 3258:Peck, M. Scott. (1978, 1992), 3236:Peck, M. Scott. (1983, 1988). 2935:Fearfully and Wonderfully Made 1509: 1496: 1423: 1: 3521:entry by Todd Calder in the 3457:Vetlesen, Arne Johan (2005). 3092:Midwest Studies in Philosophy 2319:Islam and Modernity in Turkey 1556:de Hulster, Izaak J. (2009). 1411: 1338:Evil Emperor (disambiguation) 1124: 524: 295:and suffixed zero-grade form 4740:On the Genealogy of Morality 4700:Critique of Practical Reason 3213:. Cornell University Press. 3004:Cox, David (27 April 2017). 2976:10.1016/0887-8994(94)90091-4 1457:Griffin, David Ray (2004) . 1343:Evil empire (disambiguation) 1226: 946:In Hinduism, the concept of 624: 619: 571:, was published in the book 529: 356: 224: 7: 3172:"Moral Monsters and Saints" 3170:Haybron, Daniel M. (2002). 3055:Russell, Luke (July 2009). 2737:Garrard, Eve (April 2002). 2676:10.1007/978-1-59745-006-5_6 2641:. Springer US. p. 11. 2340:Encyclopaedia of the Qurʼān 2298:Encyclopaedia of the Qurʼān 2211:Coll, 'Abdu'l-Bahá (1982). 1461:. Westminster. p. 31. 1289: 941: 876: 709:. In the New Testament the 16:Opposite or absence of good 10: 5098: 4668:A Treatise of Human Nature 3727: 3463:Cambridge University Press 3382:Oppenheimer, Paul (1996). 2922:(5–8). E. Bell: 374. 1901. 2407:rabbifisdel (2010-07-08). 2383:"Why Did G-d Create Evil?" 2047:10.1037/0022-3514.60.3.398 1829:Princeton University Press 1798:Princeton University Press 1600:University of Hawaii Press 1230: 1128: 977: 880: 833: 805: 755: 663: 582: 569:Stanford prison experiment 462: 367: 297: 289: 187:spiritual influence, both 18: 5005: 4942: 4884: 4791: 4636: 4402: 4127: 4056: 3918: 3793: 3735: 3632: 3614: 3392:New York University Press 2883:10.1017/S0031819100022105 2802:10.1017/S0031819104000233 2699:Milgram, Stanley (2017). 1948:Milgram, Stanley (1963). 871: 836:Ancient Egyptian religion 109:Evil can denote profound 4019:Universal prescriptivism 3359:Katz, Fred Emil (2004). 3344:Katz, Fred Emil (1993). 2070:Journal of Social Issues 1645:Harper, Douglas (2001). 1204:psychologically projects 840:Evil in the religion of 751: 364:Chinese moral philosophy 5082:Concepts in metaphysics 3808:Artificial intelligence 3260:The Road Less Travelled 3249:Peck, 1983/1988, p. 105 2758:10.5840/monist200285219 2449:Martin Southwold p. 424 2427:Kemboly, Mpay (2010). 2213:Some answered questions 2156:Oxford University Press 1562:. Heidelberg, Germany: 1261:international relations 1120:Philosophical questions 966:. The main emphasis in 648:Some Answered Questions 399:Ten Abominations ("十惡") 370:Confucius § Ethics 347: 338: 329: 320: 314: 308: 242: 4967:Christian views on sin 3550:Evil: An Investigation 3412:New York: Time Books. 3374:Neiman, Susan (2002). 3188:10.5840/monist20028529 3145:Card, Claudia (2005). 3117:Card, Claudia (2010). 3027:Card, Claudia (2005). 2701:Obedience to Authority 2522:Sri guru-granth sahib 2442:Philosophy of Religion 2338:Jane Dammen McAuliffe 2296:Jane Dammen McAuliffe 2026:Blass, Thomas (1991). 2010:April 4, 2015, at the 1821:Neiman, Susan (2015). 1705:Heiner, Roetz (1993). 1592:Streng, Frederick John 1431:"What does Evil mean?" 1390:Theodicy and the Bible 1245: 1198:American psychiatrist 1186:is evil and that only 905: 683: 483: 333:(adjective and noun), 272:reconstructed form of 264: 255: 45: 4732:The Methods of Ethics 3970:Divine command theory 3965:Ideal observer theory 3445:Using Our Free Agency 3332:The Evolution of Evil 3284:Niccolo Machiavelli, 3240:. Century Hutchinson. 2846:. Stanford University 2840:"The Concept of Evil" 2786:"The Concept of Evil" 2520:Singh, Gopal (1967). 2359:P. Koslowski (2013). 2145:(February 22, 2007). 1240: 904:(12th-century Japan). 893:Extermination of Evil 890: 834:Further information: 673: 666:Devil in Christianity 472: 433:Chinese folk religion 415:As with Buddhism, in 31: 21:Evil (disambiguation) 4849:Political philosophy 3450:Stark, Ryan (2009). 3408:Shermer, M. (2004). 3328:Russell, Robert John 3209:Kekes, John (2005). 2670:. pp. 109–134. 2158:. pp. 111–113. 1864:de Spinoza, Benedict 1667:(in Chinese (China)) 1647:"Etymology for evil" 1524:Simon & Schuster 1167:Usefulness as a term 1071:The Abolition of Man 758:Islamic views on sin 378:Taoism § Ethics 283:ultimately from the 276:, comparable to the 150:psychological trauma 136:behavior, including 19:For other uses, see 4819:Evolutionary ethics 4780:Reasons and Persons 4756:A Theory of Justice 3910:Uncertain sentience 3652:Lesser of two evils 3552:, October 19, 2003. 3320:Hewlett, Martinez J 2964:Pediatric Neurology 2668:Forensic Psychiatry 1919:Dreams of Wholeness 1917:Stephen Palmquist, 1602:. pp. 148–49. 1566:. pp. 136–37. 1564:Mohr Siebeck Verlag 1435:www.definitions.net 1271:, sometimes called 565:collective identity 447:European philosophy 285:Proto-Indo-European 34:Abrahamic religions 5047:Concepts in ethics 4814:Ethics in religion 4809:Descriptive ethics 4644:Nicomachean Ethics 3309:Baumeister, Roy F. 2477:2012-10-18 at the 2280:InterVarsity Press 2276:Evil and the Cross 2082:10.1111/josi.12072 1765:C.W. Chan (1996). 1246: 906: 687:Christian theology 684: 585:Milgram experiment 579:Milgram experiment 487:quasi-mathematical 485:Spinoza assumes a 94:, the form of the 57:pain and suffering 46: 5067:Social philosophy 5029: 5028: 4972:Imputation of sin 4902: 4901: 4869:Social philosophy 4854:Population ethics 4844:Philosophy of law 4824:History of ethics 4307:Political freedom 3984:Euthyphro dilemma 3775:Suffering-focused 3695: 3694: 3477:Farrer's Theodicy 3471:978-0-521-85694-2 3436:978-1-55849-570-8 3401:978-0-8147-6193-9 3340:978-3-525-56979-5 3318:Bennett, Gaymon, 3294:978-0-937832-38-7 3211:The Roots of Evil 2916:The Humane Review 2447:Buddhism and Evil 2369:978-94-015-9789-0 2348:978-90-04-14764-5 2327:978-0-230-11703-7 2306:978-90-04-14764-5 2222:978-0-87743-162-6 2056:on March 7, 2016. 1838:978-0-691-16850-0 1807:978-0-691-02022-8 1754:. pp. 58–61. 1609:978-1-55635-381-9 1590:Ingram, Paul O.; 1573:978-3-16-150029-9 1522:. New York City: 1492:on July 12, 2012. 1468:978-0-664-22906-1 1348:Graded absolutism 1304:Philosophy portal 922:catalogued causes 429:demonic influence 92:religious thought 5089: 4929: 4922: 4915: 4906: 4905: 4892: 4891: 4839:Moral psychology 4784: 4776: 4768: 4764:Practical Ethics 4760: 4752: 4748:Principia Ethica 4744: 4736: 4728: 4720: 4712: 4704: 4696: 4688: 4680: 4672: 4664: 4656: 4652:Ethics (Spinoza) 4648: 4287:Moral imperative 3745:Consequentialism 3722: 3715: 3708: 3699: 3698: 3601: 3594: 3587: 3578: 3577: 3563:, Apr. 1, 1999). 3519:"Concept of Evl" 3447:. 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2164: 2152:(Google Books) 2134: 2105: 2076:(3): 473–488. 2059: 2041:(3): 398–413. 2015: 1937: 1932:"Book website" 1923: 1910: 1885: 1852: 1837: 1813: 1806: 1784: 1781:on 2006-05-29. 1757: 1742: 1727: 1712: 1697: 1677: 1661:""恶"字的解釋 | 漢典" 1652: 1637: 1615: 1608: 1579: 1572: 1548: 1508: 1495: 1474: 1467: 1446: 1421: 1420: 1413: 1410: 1408: 1407: 1402: 1397: 1392: 1387: 1382: 1375: 1370: 1365: 1360: 1355: 1350: 1345: 1340: 1335: 1330: 1325: 1320: 1315: 1309: 1308: 1307: 1291: 1288: 1233:Necessary evil 1231:Main article: 1228: 1225: 1193:Daniel Haybron 1168: 1165: 1164: 1163: 1160:Applied ethics 1157: 1151: 1129:Main article: 1126: 1123: 1121: 1118: 1096:Dr. Paul Brand 1061: 1058: 1057: 1056: 1050: 1028: 1027: 1021: 1015: 1009: 1003: 979: 976: 943: 940: 881:Main article: 878: 875: 873: 870: 831: 828: 803: 800: 753: 750: 730:Thomas Aquinas 695:New Testaments 661: 658: 631: 628: 626: 623: 621: 618: 583:Main article: 580: 577: 556: 553: 537:, in his book 531: 528: 526: 523: 522: 521: 518: 511: 510: 509: 503: 500: 481: 480: 477: 473: 468:Baruch Spinoza 464: 461: 448: 445: 365: 362: 305:Middle English 270:Proto-Germanic 231:modern English 226: 223: 211:applied ethics 15: 9: 6: 4: 3: 2: 5094: 5083: 5080: 5078: 5075: 5073: 5070: 5068: 5065: 5063: 5060: 5058: 5055: 5053: 5050: 5048: 5045: 5043: 5042:Good and evil 5040: 5039: 5037: 5022: 5019: 5017: 5014: 5012: 5008: 5007: 5004: 4998: 4995: 4993: 4990: 4988: 4985: 4983: 4980: 4978: 4975: 4973: 4970: 4968: 4965: 4963: 4960: 4958: 4955: 4953: 4950: 4948: 4945: 4944: 4941: 4937: 4930: 4925: 4923: 4918: 4916: 4911: 4910: 4907: 4895: 4887: 4886: 4883: 4877: 4876: 4872: 4870: 4867: 4865: 4862: 4860: 4857: 4855: 4852: 4850: 4847: 4845: 4842: 4840: 4837: 4835: 4832: 4830: 4827: 4825: 4822: 4820: 4817: 4815: 4812: 4810: 4807: 4805: 4802: 4800: 4797: 4796: 4794: 4790: 4781: 4778: 4773: 4770: 4765: 4762: 4757: 4754: 4749: 4746: 4741: 4738: 4733: 4730: 4725: 4722: 4717: 4714: 4709: 4706: 4701: 4698: 4693: 4690: 4685: 4682: 4677: 4674: 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4245: 4243: 4240: 4238: 4235: 4231: 4228: 4226: 4223: 4221: 4218: 4217: 4216: 4215:Good and evil 4213: 4211: 4208: 4206: 4203: 4201: 4200:Family values 4198: 4196: 4193: 4191: 4188: 4186: 4183: 4181: 4178: 4176: 4173: 4171: 4168: 4166: 4163: 4161: 4158: 4156: 4153: 4151: 4148: 4146: 4143: 4141: 4138: 4136: 4133: 4132: 4130: 4126: 4120: 4117: 4115: 4112: 4110: 4107: 4105: 4102: 4100: 4097: 4095: 4092: 4090: 4087: 4085: 4082: 4080: 4077: 4075: 4072: 4070: 4067: 4065: 4062: 4061: 4059: 4055: 4047: 4044: 4043: 4042: 4039: 4037: 4034: 4032: 4029: 4027: 4024: 4020: 4017: 4015: 4014:Quasi-realism 4012: 4010: 4007: 4005: 4002: 4001: 4000: 3997: 3995: 3992: 3990: 3987: 3985: 3982: 3980: 3977: 3971: 3968: 3966: 3963: 3962: 3961: 3958: 3954: 3951: 3949: 3946: 3945: 3944: 3941: 3940: 3939: 3936: 3934: 3931: 3929: 3926: 3925: 3923: 3921: 3917: 3911: 3908: 3906: 3903: 3901: 3898: 3896: 3893: 3891: 3888: 3886: 3883: 3881: 3878: 3876: 3873: 3871: 3868: 3866: 3863: 3861: 3858: 3856: 3853: 3851: 3848: 3844: 3841: 3840: 3839: 3838:Environmental 3836: 3834: 3831: 3829: 3826: 3824: 3821: 3819: 3816: 3814: 3811: 3809: 3806: 3804: 3801: 3800: 3798: 3796: 3792: 3786: 3783: 3781: 3778: 3776: 3773: 3771: 3768: 3766: 3763: 3761: 3760:Particularism 3758: 3756: 3753: 3751: 3748: 3746: 3743: 3742: 3740: 3738: 3734: 3730: 3723: 3718: 3716: 3711: 3709: 3704: 3703: 3700: 3688: 3685: 3683: 3680: 3678: 3675: 3673: 3670: 3668: 3665: 3663: 3660: 3658: 3655: 3653: 3650: 3648: 3647: 3643: 3641: 3638: 3637: 3635: 3631: 3625: 3622: 3620: 3617: 3616: 3613: 3609: 3608:Good and evil 3602: 3597: 3595: 3590: 3588: 3583: 3582: 3579: 3572: 3568: 3565: 3562: 3558: 3555: 3553: 3551: 3547: 3543: 3541: 3538: 3536: 3533: 3531: 3528: 3526: 3525: 3520: 3517: 3515: 3511: 3510: 3505: 3502: 3501: 3493: 3492:0-567-02510-1 3489: 3485: 3484: 3483:Austin Farrer 3478: 3474: 3472: 3468: 3464: 3460: 3456: 3453: 3449: 3446: 3442: 3438: 3432: 3428: 3427: 3421: 3419: 3418:0-8050-7520-8 3415: 3411: 3407: 3403: 3397: 3393: 3388: 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Zondervan. 2936: 2929: 2921: 2917: 2913: 2907: 2892: 2888: 2884: 2880: 2876: 2872: 2868: 2861: 2845: 2841: 2834: 2832: 2830: 2828: 2819: 2815: 2811: 2807: 2803: 2799: 2795: 2791: 2787: 2780: 2778: 2776: 2767: 2763: 2759: 2755: 2751: 2747: 2740: 2733: 2731: 2729: 2727: 2725: 2723: 2721: 2712: 2710:9780062803405 2706: 2702: 2695: 2687: 2685:9781597450065 2681: 2677: 2673: 2669: 2665: 2658: 2650: 2648:9781489905833 2644: 2640: 2633: 2625: 2623:9781134026395 2619: 2615: 2608: 2600: 2596: 2589: 2581: 2577: 2573: 2569: 2565: 2561: 2554: 2546: 2542: 2538: 2531: 2523: 2516: 2507: 2502: 2498: 2494: 2493: 2485: 2480: 2476: 2473: 2472:Taitetsu Unno 2471: 2467: 2466: 2464: 2458: 2457: 2448: 2444: 2443: 2437: 2430: 2424: 2410: 2403: 2388: 2384: 2377: 2370: 2366: 2362: 2356: 2349: 2345: 2341: 2335: 2328: 2324: 2320: 2314: 2307: 2303: 2299: 2293: 2291: 2289: 2281: 2277: 2271: 2264: 2258: 2251: 2245: 2238: 2232: 2224: 2218: 2214: 2207: 2205: 2203: 2194: 2182: 2167: 2161: 2157: 2150: 2149: 2144: 2138: 2130: 2126: 2122: 2118: 2117: 2109: 2101: 2097: 2092: 2087: 2083: 2079: 2075: 2071: 2063: 2052: 2048: 2044: 2040: 2036: 2029: 2022: 2020: 2013: 2009: 2006: 2001: 1997: 1993: 1989: 1985: 1981: 1977: 1973: 1968: 1967:10.1.1.599.92 1963: 1959: 1955: 1951: 1944: 1942: 1933: 1927: 1920: 1914: 1900:on 2018-05-06 1899: 1895: 1889: 1881: 1877: 1873: 1869: 1865: 1859: 1857: 1848: 1844: 1840: 1834: 1831:. p. 2. 1830: 1826: 1825: 1817: 1809: 1803: 1799: 1795: 1788: 1780: 1776: 1772: 1768: 1761: 1753: 1746: 1739:. p. 61. 1738: 1731: 1724:. p. 59. 1723: 1716: 1708: 1701: 1694:. p. 58. 1693: 1686: 1684: 1682: 1666: 1662: 1656: 1648: 1641: 1633: 1629: 1624: 1622: 1620: 1611: 1605: 1601: 1597: 1593: 1586: 1584: 1575: 1569: 1565: 1561: 1560: 1552: 1537: 1533: 1529: 1525: 1521: 1520: 1512: 1505: 1502:Ervin Staub. 1499: 1491: 1487: 1481: 1479: 1470: 1464: 1460: 1453: 1451: 1436: 1432: 1426: 1422: 1419: 1418: 1406: 1403: 1401: 1398: 1396: 1393: 1391: 1388: 1386: 1383: 1381: 1380: 1376: 1374: 1371: 1369: 1366: 1364: 1361: 1359: 1356: 1354: 1351: 1349: 1346: 1344: 1341: 1339: 1336: 1334: 1331: 1329: 1326: 1324: 1321: 1319: 1316: 1314: 1311: 1310: 1305: 1294: 1287: 1284: 1280: 1276: 1275: 1270: 1266: 1262: 1257: 1255: 1250: 1249:Martin Luther 1243: 1242:Martin Luther 1239: 1234: 1224: 1222: 1218: 1214: 1210: 1205: 1201: 1200:M. Scott Peck 1196: 1194: 1189: 1185: 1180: 1178: 1173: 1161: 1158: 1155: 1152: 1149: 1145: 1142: 1141: 1140: 1138: 1132: 1117: 1114: 1110: 1106: 1100: 1097: 1091: 1089: 1088:Marcus Singer 1083: 1081: 1077: 1073: 1072: 1067: 1054: 1051: 1048: 1045: 1044: 1043: 1041: 1037: 1034:is known as " 1033: 1025: 1022: 1019: 1016: 1013: 1010: 1007: 1004: 1001: 998: 997: 996: 994: 989: 986: 975: 973: 972:Bhagavad Gita 969: 965: 961: 957: 953: 952:good and evil 949: 939: 936: 934: 929: 927: 926:belief system 923: 919: 915: 914:good vs. evil 911: 910:enlightenment 903: 899: 895: 894: 889: 884: 869: 866: 863: 859: 855: 854: 849: 848: 843: 842:ancient Egypt 837: 827: 825: 824: 819: 815: 809: 799: 797: 793: 788: 785: 781: 777: 773: 769: 765: 759: 749: 747: 743: 742:Henri Blocher 739: 735: 731: 727: 724: 720: 716: 712: 708: 705: 704:fallen angels 700: 696: 692: 688: 681: 677: 672: 667: 657: 654: 651: 649: 645: 640: 637: 617: 615: 611: 607: 603: 598: 596: 595:the Holocaust 592: 586: 576: 574: 570: 566: 562: 552: 550: 546: 542: 541: 540:Answer to Job 536: 519: 516: 512: 507: 506: 504: 501: 498: 497: 496: 494: 493: 488: 478: 475: 474: 471: 469: 460: 458: 457:Hannah Arendt 454: 444: 442: 438: 434: 431:is common in 430: 426: 425:good and evil 422: 418: 413: 412: 408: 406: 401: 400: 396: 392: 391: 387: 383: 379: 375: 371: 361: 358: 354: 349: 345: 340: 336: 331: 327: 322: 316: 310: 306: 300: 292: 286: 282: 279: 275: 271: 266: 262: 257: 253: 249: 244: 240: 236: 232: 222: 220: 216: 212: 208: 204: 200: 196: 195: 190: 189:good and evil 186: 182: 179:antagonistic 178: 173: 171: 167: 163: 159: 155: 151: 147: 143: 139: 135: 131: 128: 124: 120: 116: 112: 107: 105: 101: 97: 93: 89: 85: 81: 77: 73: 69: 64: 62: 58: 54: 50: 43: 39: 35: 30: 26: 22: 4962:Original sin 4951: 4936:Hamartiology 4873: 4829:Human rights 4772:After Virtue 4498:Schopenhauer 4272:Moral agency 4224: 4145:Common sense 4041:Universalism 4009:Expressivism 3989:Intuitionism 3960:Subjectivism 3905:Terraforming 3880:Professional 3687:Radical evil 3677:Value theory 3646:Summum bonum 3644: 3640:Greater good 3623: 3570: 3560: 3549: 3545: 3522: 3508: 3480: 3476: 3458: 3451: 3444: 3425: 3409: 3390:. New York: 3385: 3375: 3360: 3345: 3331: 3312: 3302: 3301: 3285: 3280: 3272: 3267: 3259: 3254: 3245: 3237: 3210: 3204: 3179: 3175: 3165: 3146: 3118: 3112: 3098:(1): 13–17. 3095: 3091: 3081: 3064: 3060: 3028: 3022: 3010:. Retrieved 2999: 2987:. Retrieved 2967: 2963: 2953: 2934: 2928: 2919: 2915: 2906: 2894:. Retrieved 2874: 2870: 2860: 2848:. Retrieved 2843: 2793: 2789: 2749: 2745: 2700: 2694: 2667: 2657: 2638: 2632: 2613: 2607: 2598: 2594: 2588: 2566:(1): 33–46. 2563: 2559: 2553: 2536: 2530: 2521: 2515: 2496: 2490: 2484: 2469: 2461: 2460: 2456: 2455: 2446: 2441: 2436: 2428: 2423: 2412:. Retrieved 2402: 2390:. Retrieved 2386: 2376: 2360: 2355: 2339: 2334: 2318: 2313: 2297: 2282:, 1994): 10. 2275: 2270: 2262: 2257: 2249: 2244: 2236: 2231: 2212: 2169:. Retrieved 2147: 2143:James Waller 2137: 2123:(1): 59–78. 2120: 2114: 2108: 2091:10034/604991 2073: 2069: 2062: 2051:the original 2038: 2034: 1960:(4): 371–8. 1957: 1953: 1926: 1913: 1902:. 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Retrieved 1434: 1425: 1416: 1415: 1395:Value theory 1377: 1358:Natural evil 1272: 1263:theories of 1258: 1247: 1197: 1187: 1183: 1181: 1174: 1170: 1134: 1108: 1105:Claudia Card 1101: 1092: 1084: 1069: 1063: 1032:Five Thieves 1029: 1026:, or Egotism 993:Five Thieves 990: 981: 956:Dharmayuddha 945: 937: 932: 930: 907: 902:Heian period 898:yin and yang 891: 851: 845: 844:is known as 839: 821: 811: 789: 783: 779: 761: 745: 733: 718: 714: 685: 680:Ary Scheffer 660:Christianity 655: 652: 644:ʻAbdu'l-Bahá 641: 636:Baháʼí Faith 633: 630:Baháʼí Faith 614:James Waller 606:Thomas Blass 602:followership 599: 588: 572: 558: 538: 533: 490: 484: 466: 453:Nazi Germany 450: 436: 428: 424: 417:Confucianism 414: 410: 409: 402: 398: 397: 393: 389: 388: 384: 381: 374:Confucianism 298: 290: 280: 273: 250:such as the 234: 228: 218: 192: 174: 108: 100:supernatural 88:natural evil 78:and against 65: 48: 47: 25: 5072:Stereotypes 5016:Soteriology 5011:Apologetics 4647:(c. 322 BC) 4513:Kierkegaard 4332:Stewardship 4109:Rousseauian 4026:Rationalism 3938:Cognitivism 3885:Programming 3860:Meat eating 3833:Engineering 3571:In Our Time 3561:In Our Time 3509:In Our Time 3324:Peters, Ted 3275:, XX, p. 58 2877:(108): 13. 2392:October 17, 2342:Brill 2001 2300:Brill 2001 2189:|work= 1274:realpolitik 1144:Meta-ethics 1113:Eve Garrard 1066:C. 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Lewis 964:Mahabharata 928:to 'evil'. 823:yetzer hara 794:founder of 740:theologian 411:Other views 326:Old Frisian 239:Old English 203:meta-ethics 166:destruction 158:selfishness 104:world views 80:common good 5036:Categories 5021:Demonology 4543:Bonhoeffer 4252:Immorality 4195:Eudaimonia 4155:Conscience 4150:Compassion 4036:Skepticism 4031:Relativism 3948:Naturalism 3928:Absolutism 3900:Technology 3750:Deontology 3667:Immorality 3461:New York: 3286:The Prince 3176:The Monist 2871:Philosophy 2850:17 January 2790:Philosophy 2746:The Monist 2414:2023-10-18 1904:2017-07-19 1880:B00DO8NRDC 1847:1294864456 1671:2024-08-06 1632:""Ethics"" 1542:2021-09-17 1532:B00770DJ3G 1440:2023-12-28 1412:References 1405:Wickedness 1363:Ponerology 1353:Moral evil 1318:Antagonist 1269:neorealism 1209:sociopaths 1148:properties 1125:Approaches 1053:Nam Simran 1014:, or Wrath 1008:, or Greed 985:Guru Arjan 806:See also: 792:Al-Ash`ari 756:See also: 726:theologian 664:See also: 525:Psychology 246:) and its 154:expediency 134:unbalanced 111:immorality 84:moral evil 76:wickedness 5009:See also 4997:Peccatism 4804:Casuistry 4716:Either/Or 4623:Korsgaard 4618:Azurmendi 4583:MacIntyre 4523:Nietzsche 4453:Augustine 4448:Confucius 4428:Aristotle 4404:Ethicists 4362:Intrinsic 4327:Suffering 4237:Happiness 4210:Free will 4190:Etiquette 4135:Authority 4079:Epicurean 4074:Confucian 4069:Christian 4004:Emotivism 3828:Discourse 3765:Pragmatic 3737:Normative 3546:Booknotes 3012:8 January 2989:8 January 2912:"Reviews" 2896:8 January 2891:144540963 2818:146121829 2580:145256429 2501:CiteSeerX 2248:Schwarz, 2191:ignored ( 2181:cite book 2100:1540-4560 1984:0096-851X 1962:CiteSeerX 1323:Archenemy 1254:the Devil 1227:Necessity 1020:, or Lust 920:that the 912:, so the 818:free will 732:, who in 723:Dominican 625:Abrahamic 620:Religions 610:Auschwitz 589:In 1961, 559:In 2007, 535:Carl Jung 530:Carl Jung 335:Old Saxon 225:Etymology 219:evildoers 177:dualistic 162:ignorance 123:suffering 61:the world 4987:Theodicy 4957:The Fall 4894:Category 4834:Ideology 4799:Axiology 4628:Nussbaum 4578:Frankena 4573:Anscombe 4563:Williams 4518:Sidgwick 4438:Valluvar 4433:Diogenes 4418:Socrates 4342:Theodicy 4337:Sympathy 4302:Pacifism 4292:Morality 4205:Fidelity 4185:Equality 4140:Autonomy 4128:Concepts 4089:Feminist 4064:Buddhist 3994:Nihilism 3933:Axiology 3890:Research 3823:Computer 3818:Business 3682:Altruism 3672:Morality 3633:Theories 3330:(2008). 3311:(1999). 3262:. 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