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Unoriginality of Evil
The Americans dropped two atomic bombs on Japan’s burgeoning cities, Hiroshima and Nagasaki, in August 1945. The two atom bombs severely decimated the population in the affected cities, but who is to blame? Does blame fall upon the pilots who delivered destruction, or their superiors delivering the order? The claim of responsibility is not easy to make. To convey the convoluted concept “Banality of Evil” was introduced. In 1963 Hannah Arendt came up with this phrase in her book “Eichmann in Jerusalem” She states, “Banality of evil is a philosophical term meaning that evil occurs when ordinary individuals are put into corrupt situations that encourage their conformity”. This phrase became the foundation for many different essays, including Carol Tavris’ and Stanley Milgram’s articles “In Groups We Shrink” and “Perils of Obedience” respectively. Travis uses the concept of “Banality of Evil” to explain why individuals act differently when they are placed within groups. She uses the idea of “Banality of Evil” to explain the reason for immoral behavior of individuals within groups. She conveys this by her use of experimental evidence, historical evidence and diffusion of responsibility. Milgram incorporates Arendt’s concept to explain that authority can make an individual do unethical and immoral things. Compared to Tavris, Milgram is partially effective in using experimental and historical evidence, but is ineffective because his definition of “banality of evil” has a limited scope, dismissing fact that people have their own motives for performing an ill deed.
Tavris uses effectively gives experimental evidence to show that “Banality of Evil” is provoked due to selfish motives. Whereas, Milgram uses experimen...
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...hen a guy gave a 450 volts shock in Milgram’s experiment, maybe he fought with his wife and came to experiment. His anger took decision to give that level of shock it may not be the authority that made him to give shock. Authority can make someone do evil but at times people just do it for fun or out of anger or depending upon the situation.
All in all, Tavris uses experimental, historical and elaboration on diffusion of responsibility, made her more effective in using the concept of Banality of Evil. While Milgram used experimental and historical evidence to make his argument more effective in context to the meaning of “Banality of Evil” but was ineffective as his definition gave a limited scope as he failed to explain the evil without authority.
On my honor, I have neither received not given any unauthorized assistance.
Anand Patel _____________________
Becoming Evil is such a valuable resource and has helped further understand the societal, cultural and psychological aspects of genocide and mass killings. However, it also provides further insight on why people do evil. Becoming Evil is separated into three parts which allows the reader to develop their own thoughts while Waller provides his opinions and the opinions of others on certain situations. The person writing this paper believes that Becoming Evil can be integrated into the course material to give students another viewpoint on the forces of evil that have plagued our world for the last
...ature separates how good and evil are both viewed by society and how much of both have existed in the world. The creature has been admiring and discovering life by experiencing and learning the language, interactions, and overall love; he can’t believe how much evil there has been and how he hates it.
Mr. Milgram wanted to see how long a person would inflict pain on another person simply because they were told to do so. The results of his experiment are still applied to this day when explaining why people are so willing to follow the instructions of authority, no matter how inhumane, malicious, and egregious the instructions may be (Romm, 2015).
Jackson, Shirley. “The Possibility of Evil.” Literature Reading, Reacting, Writing. Kirszner, Laurie. Mandell Stephen. 4th edition. Sea Harbor: Harcourt College Publishers. 2001. 463-474
The cause of how people have chosen evil has been a conceptual issue for thousands of years on many different perspectives. People from a religious point of view believe that the underlining cause of evil is sin and temptation. Half of the time humans can choose good over evil in situations based off the legal system and the moral standards of society. "The interest of work in the common would not hold it together, instinctual ...
As World War 2, came to a close, The United States unleashed a secret atomic weapon upon the enemy nation of Japan that was quickly recognized as the most powerful wartime weapon in human history. They completely destroyed the entire Japanese cities of Hiroshima and Nagasaki, and essentially vaporized countless innocent Japanese lives. Some historians believe that it was a foolish, brutal decision to use the atomic bomb on a weakened Japan, and that the civilians of the country did not deserve that kind of mass-annihilation. On the opposite side, other historians assert that dropping the bomb saved countless American and Japanese lives by ending the war faster than a regular invasion would have. What is undisputed is that this sad event dramatically changed the course of human history.
Claudia Card begins by questioning the difference between wrong and evil. How do we know when something crosses the line between being just wrong, to being an evil act? How does hatred and motive play a part in this? How can people psychologically maintain a sense of who they are when they have been the victims of evil? Card attempts to explain these fundamental questions using her theory of evil; the Atrocity Paradigm (Card, pg.3).
By recognizing evil as banal, society is forced to face the reality that monstrous acts are not committed by those carrying an abnormal trait. It is the normality and mediocrity which terrified Arendt, along with others who study the Eichmann trial. It is the way in which evil became so average that makes Eichmann as dangerous as he was considered, not just the thoughtless acts he committed. By changing views on evil, however, society will be able to makes steps toward understand how events such as genocide can occur within the larger society.
At first Milgram believed that the idea of obedience under Hitler during the Third Reich was appalling. He was not satisfied believing that all humans were like this. Instead, he sought to prove that the obedience was in the German gene pool, not the human one. To test this, Milgram staged an artificial laboratory "dungeon" in which ordinary citizens, whom he hired at $4.50 for the experiment, would come down and be required to deliver an electric shock of increasing intensity to another individual for failing to answer a preset list of questions. Meyer describes the object of the experiment "is to find the shock level at which you disobey the experimenter and refuse to pull the switch" (Meyer 241). Here, the author is paving the way into your mind by introducing the idea of reluctance and doubt within the reader. By this point in the essay, one is probably thinking to themselves, "Not me. I wouldn't pull the switch even once." In actuality, the results of the experiment contradict this forerunning belief.
...g factors such as fear of consequences for not obeying, human nature’s willingness to conform, perceived stature of authority and geographical locations. I also believe that due to most individual’s upbringings they will trust and obey anyone in an authoritative position even at the expense of their own moral judgment. I strongly believe that Stanley Milgram’s experiments were a turning point for the field of social psychology and they remind us that “ordinary people, simply doing their jobs, and without any particular hostility on their part, can become agents in a terrible destructive process”. Despite these findings it is important to point out it is human nature to be empathetic, kind and good to our fellow human beings. The shock experiments reveal not blind obedience but rather contradictory ethical inclinations that lie deep inside human beings.
THEME: The line between good and evil is sometimes unclear, and as a result, people often think that they are doing the right thing when it is actually the wrong action, and vice versa.
The Atomic Bomb It is agreed by many parts of our society that one of the main atrocities committed by the human being took place on August 6th and 9th, 1945 in the cities of Hiroshima and Nagasaki, Japan. Over 170,000 innocent Japanese individuals died due to the dropping of two atomic bombs created in the United States. This transcendent historical event suddenly ended the bloody Second World War and gave the start to a new one, the Cold War, which in fact led to an atomic weapons race between the Soviet Union and the United States of North America. It is constantly argued if the effect that the mentioned ending of the war had was positive or not to its resolution, and if the entire world got any benefits from it, but the action of dropping the nuclear weapons on the Japanese cities by the American government was completely unjustified, unnecessary, and unfair. Japan was the only nation that was still fighting against the allied countries when Germany surrendered, and its army was in very poor conditions: its troops were considerably weak, its amount of armament was running out, and the government was about to surrender in a matter of months.
...T. (2009). From New Haven to Santa Clara: A Historical Perspective on the Milgram Obedience Experiments. American Psychological Association, 64(1), 37-45.
...r dehumanizing individuals and turning them away from their ability to tell right from wrong, as the one reliable explanation of the atrocities committed during the Second World War. Now accepted as a sound concept, the banality of evil is often questioned when our world witnesses new forms of evil, such as terrorism.
ABSTRACT: I analyze the ways in which the faculty of thinking can avoid evil action, taking into account Hannah Arendt's discussion regarding the banality of evil and thoughtlessness in connection with the Eichmann trial. I focus on the following question posed by Arendt: "Could the activity of thinking as such, the habit of examining and reflecting upon whatever happens to come to pass, regardless of specific content and quite independent of results, could this activity be of such a nature that it 'conditions' men against evildoing?" Examples of the connection between evildoing and thinking include the distinction between the commonplace and the banal, and the absence of the depth characteristic of banality and the necessity of thinking as the means for depth. I then focus upon Arendt's model thinker (Socrates) and argue that the faculty of thinking works to avoid evildoing by utilizing the Socratic principle of noncontradiction.