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“The Reality is that the Nazi’s are men like ourselves; the nightmare is that they have shown, have proven beyond doubt, what man is capable of” (Arendt 1945 quote taken from Kohn 1994).
The aim of this essay is to address the theory of “radical evil” and to establish how it has been incorporated into Hannah Arendt’s thesis the “Banality of evil”. This will be done by first addressing Immanuel Kant’s main concept of evil been “radical” and concluding what he meant by this. Hannah Arendt’s Eichmann in Jerusalem: A report on the Banality of Evil (1963) will then be analyzed to explore how Kant’s main propositions have influenced and to some extent been transformed by Arendt to explain the horrors of the holocaust. We will conclude by looking at how the nature of evil should be addressed following the Holocaust.
Immanuel Kant was a German philosopher working in the late seventeenth century and has been considered “The greatest member of the idealist school of German philosophy” (Aquila 1989). Kant’s work regarding evil especially that covered in his work Religion has received more attention since the start of the twenty first century than it did in his time (Hanson 2012). This rise in attention could be accounted for due to a wider search for answers in regards to “evil”. Previously unimaginable events that have occurred in modern times from the Holocaust to the 9/11 atrocities, make us question morality and ourselves as a human race, leading to questions such as, “are the people responsible for these crimes normal?” “Are these people born evil?”
To answers the latter question from Kant’s perspective, yes these people are born evil, or at least they are born with an intrinsic ability to become “evil”. To answer the former, ye...
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...964) “All There Is to Know about Adolph Eichmann” FLOWERS FOR HITLER. London: Jonathan Cape Ltd
Coeckelbergh, M (2003) “Can we Choose Evil? A Discussion of the Problem of Radical Evil as a Modern and Ancient Problem of Freedom” The Metaphysics of Autonomy: The Reconciliation of Ancient and Modern. [Date Accessed 12/11/13] http://doc.utwente.nl/76157/1/Can_We_Choose_Evil_in_Keen_and_Keen.pdf
Formosa, P (2007) Kant on the Radical Evil of Human Nature. The Philosophical Forum, Inc [Date accessed 1/11/13] http://www.academia.edu/175810/Kant_on_the_Radical_Evil_of_Human_Nature
Giddens, A (1990) The consequence of Modernity. Cambridge: Polity Press
Hanson, E. M (2012) “Immanuel Kant: Radical Evil” Internet Encyclopedia of Philosophy . [Date Accessed 9/11/13] http://www.iep.utm.edu/rad-evil/
Rees, L (2006) The Nazis: A Warning From History. London: BBC Books
An Analysis of Peter van Inwagen’s The Magnitude, Duration, and Distribution of Evil: a Theodicy
Kant, Immanuel. Critique of Pure Reason. Trans. Norman Kempsmith. New York: The Humanities P, 1950.
Synopsis – Hitler’s Willing Executioners is a work that may change our understanding of the Holocaust and of Germany during the Nazi period. Daniel Goldhagen has revisited a question that history has come to treat as settled, and his researches have led him to the inescapable conclusion that none of the established answers holds true. Drawing on materials either unexplored or neglected by previous scholars, Goldhagen presents new evidence to show that many beliefs about the killers are fallacies. They were not primarily SS men or Nazi Party members, but perfectly ordinary Germans from all walks of life, men who brutalized and murdered Jews both willingly and zealously. “They acted as they did because of a widespread, profound, unquestioned, and virulent anti-Semitism that led them to regard the Jews as a demonic enemy whose extermination was not only necessary but also just.”1 The author proposes to show that the phenomenon of German anti-Semitism was already deep-rooted and pervasive in German society before Hitler came to power, and that there was a widely shared view that the Jews ought to be eliminated in some way from German society. When Hitler chose mass extermination as the only final solution, he was easily able to enlist vast numbers of Germans to carry it out.
The problem of evil arguably the most personal and haunting question in apologetics. No heart is untouched by the sting of another’s words and the ultimate display of evil, death. For some, like Elie Wiesel in his autobiography Night, the full scope of human evil is unbearably clear as they are faced with the full measure of human evil. This reality of evil often leads to two responses: “since there is evil, there cannot be a god” or “if there is a god, he cannot be loving or powerful, or worse, he enjoys evil.” By exploring the nature of evil, developing loving, Christian responses, and historical evils like the persecution of the Jews, the problem of evil and the hope depicted in scripture comes into focus.
Johnson, R 2014, ‘Kant's Moral Philosophy,’ The Stanford Encyclopaedia of Philosophy (Spring Edition), Edward N. Zalta (ed.), .
Kant, Immanuel. Groundwork of the Metaphysic of Morals. Trans. H. J. Paton. 1964. Reprint. New York: Harper Perennial Modern Thought, 2009. Print.
Tooley, M. (2002). The Problem of Evil. Stanford Encyclopedia of Philosophy. Retrieved (2009, October 16) from http://plato.stanford.edu/entries/evil/
O'Neill, O. (1986). A Simplified Account of Kantian Ethics. Matters of life and death (pp. 44-50). n.a.: McGraw-Hill.
Fred Feldman, 'Kant's Ethics Theory: Exposition and Critique' from H. J. Curzer, ed Ethical Theory and Moral Problems, Belmont, Ca: Wadsworth Publishing Co. 1999.
Kant, Immanuel, translated by Wood, Allen W. Groundwork for the Metaphysics of Morals. New Haven and London: Yale University Press, 2002. http://www.inp.uw.edu.pl/mdsie/Political_Thought/Kant%20-%20groundwork%20for%20the%20metaphysics%20of%20morals%20with%20essays.pdf
...929 and Germany in 1933. In short, Arendt’s goal in writing this book was searching for the intellectual roots of the movement that had displaced her and so many others from her native Germany, and many more in other totalitarian regimes such as the one of Joseph Stalin in the Soviet Union. In the book, Arendt also deals with other, more broad themes that are present in her political writings throughout her life. Some of these themes are the inquiry into the conditions of the possibility for a humane and democratic public life, the historical, social and economic forces that had come to threaten it, and the conflictual relationship between private interests and the public good. “The Origins of Totalitarianism” was published in 1951 and is divided into three sections: “Antisemitism”, “Imperialism” and “Totalitarianism”; the last two parts were revised in the 1958
Kant, Immanuel, and Mary J. Gregor. The Metaphysics of Morals. Cambridge: Cambridge UP, 1996. Print.
25 Immanuel Kant, Grounding for the Metaphysics of Morals, Translated James W. Ellington, 3rd ed. (Indianapolis/Cambridge: Hackett Publishing, 1993), 9.
Hannah Arendt is a German Jewish philosopher, born in 1906 and died in 1975. She studied philosophy with Martin Heidegger as Professor. Her works deal with the nature of power and political subjects such as democracy, authority, and totalitarianism. She flew away to France in 1933, when Adolf Hitler became Chancellor in Germany. She flew away from Europe to the United States after escaping from the concentration camp of Gurs. She became a Professor in New York city, in which she became an active member of the German Jewish community. In 1963, she was sent to Jerusalem to report on Eichmann’s trial by The New Yorker. Hannah Arendt’s thoughts on Eichmann’s trial were expected to be harsh, considering the philosopher’s roots. However, her first report from Jerusalem shocked everyone. Far from defending Eichmann, Hannah Arendt tried to question why would such an ordinary man, as she depicted him, commit such atrocities. Hannah Arendt’s reports on Eichmann trial led in 1963 to the publication of one of the philosopher’s most discussed, debated work, Eichmann in Jerusalem: A Report on the Banality of Evil. During Eichmann’s trial, the philosopher was not only reporting but also questioning the origins of evil, thus digging herself into the field of metaphysics. Hannah Arendt elaborates on what she would come to call the banality of evil. She does not consider the banality of evil as a theory nor a doctrine, she simply uses it as a notion to explain “the phenomenon of evil deeds, committed on a gigantic scale, which could not be traced to any particularity of wickedness, pathology or ideological conviction in the doer, whose only personal distinction was a perhaps extraordinary shallowness” (Arendt).
O’Neill, Onora. “Kantian Ethics.” A Companion to Ethics. Ed. Peter Singer. Malden: Blackwell Publishing, 1991. 175-185. Print.