Understanding Evil: Perspectives from Religious and Philosophical Traditions

It is necessary to explore diverse points of view and concepts to comprehend evil and suffering in religious and philosophical contexts.

Al-generated artwork by Author on mid-journey

“If only it were all so simple! If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart? During the life of any heart this line keeps changing place; sometimes it is squeezed one way by exuberant evil and sometimes it shifts to allow enough space for good to flourish. One and the same human being is, at various ages, under various circumstances, a totally different human being. At times he is close to being a devil, at times to sainthood. But his name doesn’t change, and to that name we ascribe the whole lot, good and evil.” — Aleksandr Solzhenitsyn, The Gulag Archipelago 1918–1956

Solzhenitsyn recognizes that individuals are capable of both good and evil. He believes that the border between good and evil does not separate various people or groups but rather something that runs through everyone’s heart. We all have the potential to do good or evil, and it’s always unclear which route we’ll take.

The Hebrew, Christian, and Islamic traditions share the view of life as creation. Life is seen as an object of divine will with a defined beginning, which distinguishes it from the perspective of the Greeks and Romans, who saw the world’s existence as an eternal process ordered by the gods. When working with the notion of life as creation, we face critical theological questions, such as the creation of evil by the deity who created everything. If the Creator created everything, it also created evil. This leads us to question why evil exists if God is good. This is a question that Augustine faced in the 5th century when Christianity was beginning to structure itself as a religious practice.

“Evil has no positive nature, but the loss of good has received the name of evil.” — Augustine of Hippo, Enchiridion, 420 AD.

Augustine proposed that evil is like a shadow cast by the absence of goodness. Our natural inclination is to care for and share life, like a flower reaching for the sun. But when we turn away from this light, we wither and become deprived. Augustine believed that evil arises not from some malevolent force but from our own choices to turn away from goodness. He saw us as inherently good beings, susceptible to evil only when we stray from our natural path. He believes we must live in harmony with our actual nature, like a bird soaring over the clear blue sky, to reach our potential as good humans.

“Impermanence and selflessness are not negative aspect of life, but the very foundation on which life is built. Impermanence is the constant transformation of things. Without impermanence, there can be no life. Selflessness is the interdependent nature of all things. Without interdependence, nothing could exist.” ― Thich Nhat Hanh, Your True Home: The Everyday Wisdom of Thich Nhat Hanh.

Buddhism views the world as a never-ending river molded by its conditions and causes. Instead of focusing on the beginning, accept the world and recognize that everything is connected. We are interconnected like tree roots. We adapt like chameleons, and nothing can exist alone.

It’s crucial to realize that this mindset influences our relationships. According to Buddhism, we should not condemn others based on who they are or what they do but rather try to understand their tendencies and routes created by their past and heritage. This understanding can help us build compassion and empathy for others and recognize our connection.

Al-generated artwork by Author on mid-journey

Different Perspectives

The virtue-vice debate is complicated. Vice deprives us of caring for and sharing life, whereas virtue empowers us to do so. Choosing between virtue and vice is complicated and depends on genetics, education, and life experiences. Although restricted, human choice exists. Every day’s decision is hard.

“He who has a why to live can bear almost any how.” — Friedrich Nietzsche, Twilight of the Idols (1888)

Nietzsche thought that a strong goal could help us overcome even the most insurmountable barriers. It guides a ship through a storm like a lighthouse. Salvation is complicated. Some think reason and decency will triumph over evil, while others think not everyone will be redeemed. It’s like a light-versus-darkness combat with tremendous stakes.

“How” and “why” are often separated in Western philosophy. “How” relates to an event’s mechanics and processes, whereas “why” explains it. The natural sciences study “how” physical events happen, such as plant growth or chemical reactions. Humanities and social sciences try to understand “why” people do things.

Despite their distinction, these two techniques are typically linked, and understanding the “how” helps illuminate the “why” and vice versa. Studying addiction pathways can help us understand why people become addicted. A belief system’s cultural and historical context may help us understand why people hold it.

While Nietzsche’s philosophy emphasizes the importance of finding a strong purpose or reason to live to overcome life’s challenges, Buddhist philosophy offers a different approach to addressing the nature of suffering and how to alleviate it.

“Birth is suffering, aging is suffering, sickness is suffering, dissociation from the loved is suffering, not to get what one wants is suffering: in short, the five categories affected by clinging are suffering.” — The Buddha, Samyutta Nikaya (circa 5th century BCE)

This passage is from the first of Buddhism’s Four Noble Truths. According to the Buddha, birth, age, illness, and death are all-natural components of the human experience and can be sources of sorrow. Furthermore, he observes that we may suffer when confronted with unpleasant things or removed from things that delight us.

The last part of the quote — “not to get what one wants is suffering” — speaks to the idea that attachment and desire can be sources of suffering. When we are attached to a particular outcome or desire something that we cannot have, we may experience frustration, disappointment, or even despair.

Buddhism views pain as a natural aspect of existence brought on by our attachment to transient, ever-changing objects. Buddhist practice is to reach Nirvana, a state of enlightenment that requires letting go of our attachments and desires to end suffering and find inner peace.

The notion that having a distinct purpose or reason for existing might assist us in overcoming suffering is viewed from a Buddhist perspective as, at best, a transitory remedy. While having a sense of purpose can offer some solace and inspiration in trying times, it ultimately ignores the true source of pain: our connection to transient things in this world.

Instead, Buddhist philosophy urges us to build a better comprehension of reality and the reasons for suffering, as well as develop techniques like mindfulness and meditation to aid in the release of our attachments and cravings.

In a 1987 interview with Bill Moyers, Joseph Campbell discussed religion and sin. He believed religion helps us mature, but the concept of sin can make us feel like servants for life. Campbell advised critical thinking about religion and sin.

“You see, religion is really a kind of second womb. It’s designed to bring this extremely complicated thing, which is a human being, to maturity, which means to be self-motivating, self-acting. But the idea of sin puts you in a servile condition throughout your life. Now, that is not the Christian idea of the creation and the fall. I once heard a lecture by a wonderful old Zen philosopher, Dr. D. T. Suzuki, in which he said, “God against man. Man against God. Man against nature. Nature against man. Nature against God. God against nature — very funny religion!” And it is true, you know. It’s all a big joke. And it’s a joke that’s not funny. It’s a joke that’s serious. It’s a joke that’s really worth thinking about.” — Joseph Campbell, The Power of the Myth

Campbell suggests that although religion can serve a valuable purpose in human life, the concept of sin and the potential for religious conflict highlight the need for careful consideration and critical reflection.

Al-generated artwork by Author on mid-journey

Conclusion

Many religious and philosophical systems have focused on evil and suffering. These traditions have distinct views on evil. For instance, Augustine’s view of evil as a deprivation of good and Buddhist philosophy’s stress on letting go of attachment and transcending pain.

However, for ages, humanity has been dealing with how to live a decent and meaningful life despite pain and misfortune. Exploring various faiths’ insights and wisdom helps us understand ourselves, others, and the world. This can help us live a more compassionate and meaningful life.