Journal articles: 'Evil ; Literature'

1

Rafter, Kevin. "Evil Literature." Media History 19, no. 4 (November 2013): 408–20. http://dx.doi.org/10.1080/13688804.2013.847140.

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Michaud, Marilyn. "Review: Evil in English Literature." Literature and Theology 19, no. 3 (September 1, 2005): 285–86. http://dx.doi.org/10.1093/litthe/fri033.

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BOLDY, STEVEN. ""Cambio de piel": Literature and Evil." Bulletin of Hispanic Studies 66, no. 1 (January 1989): 55. http://dx.doi.org/10.3828/bhs.66.1.55.

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Zupančič, Alenka, and Rodna Ruskovska. "The Act and Evil in Literature." Identities: Journal for Politics, Gender and Culture 1, no. 2 (January 1, 2002): 111–29. http://dx.doi.org/10.51151/identities.v1i2.41.

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Author(s): Alenka Zupančič | Аленка Зупанчич Title (English): The Act and Evil in Literature Title (Macedonian): Чинот и злото во литературата Translated by (English to Macedonian): Rodna Ruskovska | Родна Русковска Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 1, No. 2 (Winter 2002) Publisher: Research Center in Gender Studies - Skopje and Euro-Balkan Institute Page Range: 111-129 Page Count: 18 Citation (English): Alenka Zupančič, “The Act and Evil in Literature,” Identities: Journal for Politics, Gender and Culture, Vol. 1, No. 2 (Winter 2002): 111-129. Citation (Macedonian): Аленка Зупанчич, „Чинот и злото во литературата“, превод од англиски Родна Русковска, Идентитети: списание за политика, род и култура, т. 1, бр. 2 (зима 2001): 111-129.

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Boldy, Steven. "Cambio de piel: Literature and Evil." Bulletin of Hispanic Studies 66, no. 1 (January 1989): 55–72. http://dx.doi.org/10.1080/1475382892000366055.

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Berner, Robert L., and Adrian C. Louis. "Evil Corn." World Literature Today 79, no. 2 (2005): 107. http://dx.doi.org/10.2307/40158746.

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7

Candel, Daniel. "Systematizing evil in literature: twelve models for the analysis of narrative fiction." Semiotica 2021, no. 242 (August 13, 2021): 141–68. http://dx.doi.org/10.1515/sem-2020-0071.

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Abstract While there are interesting connections between literature and evil, there is as of yet no systematic collection of models of evil to study literature. This is problematic, since literature is among other things an evaluative discourse and the most basic evaluative category is the polarity of good versus evil. In addition, evil shows important affinities with basic narratological principles. To initiate a discussion of models of evil for the analysis of literature, this article organizes a dozen models of evil into four groups. The first consists of a core model which coincides with basic narratological elements in character analysis and narrative tension. The second group contains two pre-modern models of evil, defilement and moral-natural evil. The third group takes its cue from personality theory and proposes the five-factor model of personality and an enriched “dark triad,” and, to balance description against narration, a model which categorizes kinds of murder. The last group organizes six models around the thematic opposition between nature and society, an opposition which forms the backbone of Western philosophy and narrative. To test their validity, the models are applied to a series of literary examples/characters, above all Grendel (Beowulf), Browning’s “My Last Duchess,” and Carol Oates’ short story “Heat.”

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Costa, Cristina Henrique da. "Les risques de la symbolisation du mal. Essai de confrontation entre La Symbolique du mal et La Littérature et le mal." Études Ricoeuriennes / Ricoeur Studies 10, no. 2 (March 3, 2020): 52–69. http://dx.doi.org/10.5195/errs.2019.480.

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This article compares two major books: Paul Ricœur’s The Symbolism of Evil and George Bataille’s Literature and Evil. The linking between these two thinkers that everything seems to oppose is driven by the hope to find a productive compatibility between them through their common interest in the language of evil. Emphasis will first be placed on Ricœur: by recognizing that the expression of evil necessarily involves a symbolic language, he allows us to think through Bataille’s insistence on the place of literature concerning evil. Then, we will show that Bataille’s statement concerning the existence of a modern literary lucidity regarding evil both allows confirmation of Ricœur’s thesis concerning the historical and linguistic character of the experience of evil and also leads to formulation of its main consequence: that the language of evil, marked with the seal of poetic creativity, probably cannot be considered as accomplished. We highlight finally the interest of such an approach in interpreting, through literature, the new experiences of evil today.

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9

Kippur, S. "Evil in Contemporary French and Francophone Literature." French Studies 66, no. 2 (April 1, 2012): 279–80. http://dx.doi.org/10.1093/fs/kns013.

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10

Vahapzade, Bahtiyar, and Talat Sait Halman. ""Good and Evil"." World Literature Today 70, no. 3 (1996): 498. http://dx.doi.org/10.2307/40042033.

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11

Kowalsky, Nathan. "Predation, Pain, and Evil." Studies in Religion/Sciences Religieuses 46, no. 4 (November 24, 2017): 489–510. http://dx.doi.org/10.1177/0008429817732032.

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The classical problem of natural evil holds that the suffering of sentient beings caused by natural processes is an evil for which a divinity is morally responsible. Theodicies either explain natural evil as a punitive imperfection in nature, which humans ought to avoid and/or purify, or as a constituent part of a greater good whereby the evil is redeemed. The environmental ethics literature has taken the latter route with respect to the secular problem of natural evil, arguing that local disvalues such as predation or pain are transmuted into systemic-level ecological goods. The anti-hunting literature takes the former route, arguing that humans should not participate in the predatory aspects of the natural order. The anti-predation literature, furthermore, argues that nature should be redeemed – so far as is technologically and economically possible – of its unsavoury predatory aspects. While all sides of the debate employ strategies analogous to those found in the philosophy of religion, the immanentizing function of secularism moves the target of ultimate moral evaluation away from the divine and onto the natural. Environmental ethics’ teleological approach culminates with nature as a transcendent good, whereas anti-hunting and anti-predation critiques view nature in the here-and-now as riven with evil, requiring humans to distance themselves while decontaminating it.

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12

Horne, Brian. "On the representation of evil in modern literature." New Blackfriars 84, no. 983 (January 2003): 30–42. http://dx.doi.org/10.1111/j.1741-2005.2003.tb06485.x.

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13

Nelson, R. "Patchen's Evil Book." American Literary History 16, no. 3 (September 1, 2004): 466–86. http://dx.doi.org/10.1093/alh/ajh024.

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Allen, B. "EVIL AND ENMITY." Common Knowledge 10, no. 2 (April 1, 2004): 185–97. http://dx.doi.org/10.1215/0961754x-10-2-185.

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15

Zhumabay Esbalaeva, Roza. "Artistic concept of Tolen Abdyk's prose in Kazakh literature." SCIENTIFIC WORK 61, no. 12 (December 25, 2020): 64–67. http://dx.doi.org/10.36719/2663-4619/61/64-67.

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The article tells the story of the writer Tolen Abdik "Parasat Maidany", based on the principle of separation of consciousness. In Kazakh prose, a story that stands out for its thematic and ideological features is told through the character's diary. The main character of the work openly fights against his evil, and the consciousness of the character is divided into “spiritual perfection” and “evil”. The article provides a comprehensive analysis of the psychology of the protagonist and the definition of the artistic concept. Key words: Psychologism in prose, artistic concept, separation of consciousness, artistic poetics, Kazakh prose

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16

Bottigheimer, Ruth B. "The Face of Evil." Fabula 29, Jahresband (January 1988): 326–41. http://dx.doi.org/10.1515/fabl.1988.29.1.326.

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17

Gadd, Bernard, and Noel Virtue. "Then upon the Evil Season." World Literature Today 63, no. 4 (1989): 743. http://dx.doi.org/10.2307/40145759.

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18

BESS, MICHAEL D. "DEEP EVIL AND DEEP GOOD." Yale Review 94, no. 3 (July 2006): 44–69. http://dx.doi.org/10.1111/j.1467-9736.2006.00208.x.

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19

Bulkeley, Kelly. "Evil Children in Religion, Literature, and Art. Eric Ziolkowski." Journal of Religion 83, no. 1 (January 2003): 172–73. http://dx.doi.org/10.1086/491273.

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20

James, I. "Evil: A History in Modern French Literature and Thought." French Studies 68, no. 3 (July 1, 2014): 425–26. http://dx.doi.org/10.1093/fs/knu089.

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21

Novak, Frank G. "Book Review: Sin and Evil: Moral Values in Literature." Christianity & Literature 57, no. 2 (March 2008): 322–29. http://dx.doi.org/10.1177/014833310805700217.

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22

Stefanazzi, Mary. "Victor White OP." International Journal of Jungian Studies 11, no. 2 (September 23, 2019): 114–39. http://dx.doi.org/10.1163/19409060-01102001.

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Abstract Jungians and Christians use the word evil in different and contradictory senses. The moral aim of the Jungian is the ‘integration of evil’, whereas for the Christian it is ‘the overcoming of evil by good’. This paper guides the reader through Victor White’s thinking on evil—understood in the tradition of Aristotle and Aquinas as parasitic on good—malum est privatio boni, and concludes by considering the clinical significance of the relationship between moral evil—malum culpae—and guilt. Although Jung and White never resolved their differences on evil, they agreed that the subject demands concentration and careful reflection. The hypothesis here is that, although the literature on the Jung–White dialogue offers extensive analysis on evil, it does not go far enough. There is little evidence of dynamic engagement with the underlying ethical issues that White’s clarity of thought challenges one to consider.

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23

Kałuża, Maciej. "The woman had to fall? Jean-Baptiste Clamence and the literary infection by evil." Acta Universitatis Lodziensis. Folia Litteraria Polonica 59, no. 4 (December 30, 2020): 81–99. http://dx.doi.org/10.18778/1505-9057.59.05.

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The article presents the concept of evil, as developed in the literary as well as philosophical works of Albert Camus. After a short, preliminary notice on the relationship between literature and evil, the article presents two spheres, in which the problem of evil was grasped by the author of The Rebel. In the main part of the article, the complexity of the problem of evil, as represented by Jean-Baptiste Clamence from The Fall is shown. It is seen as a development of the concept of evil from The Plague, with the potency to disseminate onto others. It is also perceived, as something resulting from severe trauma of the main character. In conclusion, I claim, that the problem of evil, as experienced by Clamence may be understood as a still relevant metaphor of contemporary culture, struggling with passivity against the rise of social evil.

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24

Marggraff, M. "The moral theme in Zulu literature: a progression." Literator 19, no. 1 (April 26, 1998): 93–108. http://dx.doi.org/10.4102/lit.v19i1.515.

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A moral theme in literature is not only unique to Zulu literature. Despite the relative youth of the modern branch of Zulu literature, any observer can make the interesting and important discovery that the moral theme is predominantly conveyed by the following three literary types: the folktale, the moral story, the detective story. The folktale, belonging to traditional literature, is a very well-developed form, that formed the principal means of teaching both children and adults about good and evil. The birth of modern Zulu literature in 1930 brought with it the emergence of the moral story, a literary type in which good triumphs over evil and in which justice prevails. Further development and changes have led to the appearance of the detective story in which crimes are solved and bad people are punished. This progression has developed due to ever-changing circumstances and a need for relevance.

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25

Phélippeau, Marie-Claire. "Thomas More and the Sins of Tyranny: being evil and acting evil." Moreana 49 (Number 189-, no. 3-4 (December 2012): 239–50. http://dx.doi.org/10.3366/more.2012.49.3-4.15.

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As it became more and more apparent, in early modern times, that the traditional conception of sin, based on the Seven Capital Sins, bore no scriptural authority, the Ten Commandments gradually replaced the former system in theological and moral literature. Thomas More’s theology of sin, throughout his work, still relies on the Seven Sins much more than on the Decalogue. This paper argues that the consequence of this conception is an emphasis on the sinner rather than on the sin committed, on being evil rather than on acting evil. However, in his treatment of the tyrant, More uses a much broader range of sins than the Capital Sins and portrays the epitome of evil, likening the tyrant to the devil himself. The study will try to determine Thomas More’s modernity in his conception of the devil-tyrant.

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26

Klusmeyer, Douglas, and Astri Suhrke. "Comprehending “Evil”: Challenges for Law and Policy." Ethics & International Affairs 16, no. 1 (March 2002): 27–42. http://dx.doi.org/10.1111/j.1747-7093.2002.tb00373.x.

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In the aftermath of the attacks in New York and Washington on September 11, the categories of “good” and “evil” have come to dominate the rhetorical response of the U.S. government. This article investigates the implications of using the concept of “evil” as a major public policy rationale. The article focuses on the Bush Administration's attempts to frame its policy around this term in the current campaign against terrorism, but also considers recent uses of the term in the growing literature on war crimes, genocide, and domestic repression. Because the concept of evil has deep roots in various theological understandings, we examine its religious meanings (largely within the Christian tradition) and the problems that arise when applying it in the secular context of government policy. In assessing these problems, we focus on Hannah Arendt's efforts to comprehend the evils of totalitarianism within a secular perspective.We argue that in contemporary policy discourse, “evil” is mostly invoked as a term of condemnation rather than an analytical concept, and that this usage tends to inhibit rather than encourage the search for explanation. It facilitates evasion of accountability within a secular framework of justice based on positive law. The alternative is to approach terrorism in the language of secular law, which rests on fixed criteria to regulate the use of force (in situations of war) and to prosecute and punish (in matters of crime). Such an approach complements and should encourage parallel efforts to comprehend events by examining their causes and historical context.

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Koehn, Daryl. "Employee Vice: Some Competing Models A Response to Moberg." Business Ethics Quarterly 8, no. 1 (January 1998): 147–64. http://dx.doi.org/10.2307/3857526.

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Abstract:Much of the current discussion of evil within business and professions locates evil within the individual employee. Dennis Moberg (1997) has argued for conceiving of employee viciousness as a lack of self-control. This paper argues, that while some evil behaviors may be well-modelled as instances of low self-control, this model does not fit much of what might qualify as evil (e.g., child-caregivers falsely accusing their fellow employees of ritual child abuse). The paper examines three alternative models of evil, two drawn from literature, one from theology, and shows why these alternative models are just as relevant for thinking about the nature and cause of evil as the low self-control model drawn from the criminology literature.How intoxicating to feel like God the Father and to hand out definitive testimonials of bad character and habits—Albert Camus

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28

Kord, Catherine, and Ewald Osers. "Martin Heidegger: Between Good and Evil." Antioch Review 57, no. 1 (1999): 111. http://dx.doi.org/10.2307/4613817.

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29

GREENBERG, MARTIN. "GOETHE AND EVIL: “FAUST, PART ONE”." Yale Review 100, no. 3 (2012): 91–117. http://dx.doi.org/10.1353/tyr.2012.0061.

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30

Renner, Karen J. "Evil Children in Film and Literature: Notes Toward a Genealogy." Lit: Literature Interpretation Theory 22, no. 2 (April 2011): 79–95. http://dx.doi.org/10.1080/10436928.2011.572330.

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31

Oranli, Imge. "Genocide Denial: A Form of Evil or a Type of Epistemic Injustice?" European Journal of Interdisciplinary Studies 4, no. 2 (July 24, 2018): 45. http://dx.doi.org/10.26417/ejis.v4i2.p45-51.

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In this paper, I bring together the philosophical scholarship on evil and the literature on “epistemic injustice” in order to assess effective vocabulary to understand the phenomenon of genocide denial. I use the term “denial” to denote the discursive political tactic that makes the evil of genocide invisible. Adi Ophir’s discussion of “two orders of evil” allows us to consider genocide denial as a form of evil. For what Ophir identifies as a second-order evil, another stream of scholarship suggests the term “epistemic injustice.” This latter literature can also be deployed effectively in treating the question of genocide denial, insofar as it provides an interdisciplinary approach rather than a strictly philosophical one. Epistemic injustice scholars focus on different types of unfair treatment in the realm of knowledge-production, and they agree that exclusion, silencing, invisibility and distorted representation are major forms of epistemic injustice. I argue that both scholarships are crucial to draw out conceptual frameworks for understanding the specific case of genocide denial. Furthermore, I think that interdisciplinary approaches informed by the social sciences are essential to map out the real life implications of the injustices that are implemented through denial.

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32

Bradbury, Nicola, Colin McGinn, and Meili Steele. "Ethics, Evil, and Fiction." Modern Language Review 94, no. 1 (January 1999): 150. http://dx.doi.org/10.2307/3736006.

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33

Koppelman, Andrew. "IN PRAISE OF EVIL THOUGHTS." Social Philosophy and Policy 37, no. 2 (2020): 52–71. http://dx.doi.org/10.1017/s0265052521000042.

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Abstract Freedom of thought means freedom from social tyranny, the capacity to think for oneself, to encounter even shocking ideas without shrinking away from them. That aspiration is a core concern of the free speech tradition. It is not specifically concerned with law, but it explains some familiar aspects of the First Amendment law we actually have—aspects that the most prevalent theories of free speech fail to capture. It explains the prohibition of compelled speech, and can clarify the perennial puzzle of why freedom of speech extends to art and literature. It also tells us something about the limits of legal regulation, and about the ethical obligations of private actors.

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34

Dudenhoeffer, Larrie. "‘Evil against Evil’: The Parabolic Structure and Thematics of William Friedkin'sThe Exorcist." Horror Studies 1, no. 1 (January 2010): 73–88. http://dx.doi.org/10.1386/host.1.1.73/1.

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35

Faulkner, Joanne. "Innocence, Evil, and Human Frailty." Angelaki 15, no. 2 (August 2010): 203–19. http://dx.doi.org/10.1080/0969725x.2010.521419.

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36

Sisk, John P. "Evil by a Damsite." Hudson Review 45, no. 4 (1993): 583. http://dx.doi.org/10.2307/3852480.

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37

Jollimore, Troy A., and Sharon Barrios. "Beauty, Evil, and The English Patient." Philosophy and Literature 28, no. 1 (2004): 23–40. http://dx.doi.org/10.1353/phl.2004.0009.

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38

KRAAY, KLAAS J. "Peter van Inwagen on gratuitous evil." Religious Studies 50, no. 2 (September 16, 2013): 217–34. http://dx.doi.org/10.1017/s0034412513000310.

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AbstractDefenders and critics of the evidential argument from evil typically agree that if theism is true, no gratuitous evil occurs. But Peter van Inwagen has challenged this orthodoxy by urging that for all we know, given God's goals, it is impossible for God to prevent all gratuitous evil, in which case God is not required do so. If van Inwagen is right, the evidential argument from evil fails. After setting out this striking and innovative move, I examine three responses found in the literature, and show that none of them defeats van Inwagen's argument. I then offer a novel criticism: I show that van Inwagen implicitly relies on the claim that God can sensibly be thought tosatisfice, and I argue that this is seriously under-motivated. Accordingly, van Inwagen's objection to the evidential argument from evil is, at best, incomplete.

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39

Massiha, Lale. "SURVEY OF DISASTERS IN THE HISTORY OF LITERATURE: A CASE STUDY OF I AM MALALA (I AM MALALA: THE GIRL WHO STOOD UP FOR EDUCATION AND WAS SHOT BY THE TALIBAN)." Malaysian Journal of Languages and Linguistics (MJLL) 7, no. 1 (June 1, 2018): 62–65. http://dx.doi.org/10.24200/mjll.vol7iss1pp62-65.

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I am Malala, the real story of the struggles of a girl who, unlike her elderly, did not remain silent, injustice and in order to bring the voices of the Pakistani girls to the victims of the bullying of the Taliban. Malala Yousafzai has gained world renown and released the story of her life with the help of Christina Lem in the story of a biography in 2013. Malala's militant spirit and his rhetoric have been of great interest to the world. But what caused Malala's fate was evil and evil that he had in his life from the beginning of his birth in various ways. In the present study, Kant's viewpoint is about moral misconduct, which suggests that evil does not have a super-human origin. Based on this, evil is being studied at its various levels and in the stages of Malala's life. In addition, John Kick's and Claudia Cardre's ideas have been used to analyze the intentions, motives, feelings and responsibilities of evil, organizational and individual evil in the novel "I am Malala". In other words, with the help of these theories and definitions, there are some kinds of evil in the novel, which at first glance is a normal part of the life of the characters of the story. The false beliefs and insistence on their continued existence make the various bad forms in Malala's life. With a carefulreading of the novel, one can show badly in the society and the context in which the story is formed. In a nutshell, theorists, including Hannah Arendt, refer to Hitler and the Holocaust, and then cite other examples. The present study seeks to add the Taliban to this list by showing the organizational weakness in this novel. The study seeks to show that evil in modern literature is not created by super-human forces or witch women, and terror and war are not even bad ones. But any harassment or enjoyment of the suffering of others or even silence against the suffering of others is evil and has irreparable negative effects on the lives of the characters what can be seen in the place of Malala's life.

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Wildgen, Kathryn E. "Evil in Julien Green's Le Mauvais Lieu." Renascence 40, no. 1 (1987): 43–52. http://dx.doi.org/10.5840/renascence19874014.

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41

Benson, Sean. "Augustinian Evil and Moral Good in Lolita." Renascence 64, no. 4 (2012): 353–67. http://dx.doi.org/10.5840/renascence201264435.

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42

Trevino Benet, Diana. "Adam's Evil Conscience and Satan's Surrogate Fall." Milton Quarterly 39, no. 1 (March 2005): 2–15. http://dx.doi.org/10.1111/j.1094-348x.2005.00085.x.

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43

Colm Tóibín. "Pure Evil: "The Turn of the Screw"." Henry James Review 30, no. 3 (2009): 237–40. http://dx.doi.org/10.1353/hjr.0.0056.

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44

Nadel, Ira. "Conrad, Arendt, and the "Banality of Evil"." Conradiana 49, no. 1 (2017): 43–52. http://dx.doi.org/10.1353/cnd.2017.0002.

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45

Wallin, Jason, Jeffrey Podoshen, and Vivek Venkatesh. "Second wave true Norwegian black metal: an ideologically evil music scene?" Arts and the Market 7, no. 2 (October 2, 2017): 159–73. http://dx.doi.org/10.1108/aam-12-2016-0025.

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Purpose The second wave (true Norwegian) black metal music scene has garnered attention for its ostensible negative impact upon contemporary consumption. Producers and consumers of the scene, as potential heretics, have been associated with acts of church burning, Satanism, murder, and violence. Such actions have circulated under the signifier of evil, and have been associated with anti-Christian semiotics and pagan practices. Contemporary media has positioned such acts of evil beyond rational comprehension via the deployment of a rhetoric of evil. This enframement has evaded the psychoanalytic question of evil and the significant role of negative ethics in theorizing the allure and potential impact of black metal music. The purpose of this paper is to examine the evil in the music scene, its relation to ID evil, and its consumption and production practices. Design/methodology/approach Drawing upon Zizek’s (2006) development of evil through Lacan’s three registers, this paper examines evil production and consumption through a detailed analysis of true Norwegian black metal. The authors rehabilitate the complex corridors of evil against its conceptual collapse as merely the ontological absence of good. Via Zizek, the authors offer a reconsideration of the anti-establishment violent activities enacted by some proponents of black metal ideology. Herein, the authors deploy a reading of ideological evil in order to interrogate the role of enjoyment and desire at work in the black metal scene. Findings After extensive immersion in the true Norwegian black metal scene, the authors elucidate on the key issues surrounding good, evil and Satanism, and their relationships to production and consumption. What many might term as “evil” is far more complex than what appears on the surface-level aesthetics. Originality/value While there have been examinations of the black metal scene, there has been scant literature that delves deep into the symbolism of the Satanic and the evil beyond the surface. This paper sheds light on the value of exploring evil in a scene as something that is much more than the mere absence of what is considered good.

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46

Matties, Gordon H., Fredrik Lindstrom, and Frederick H. Cryer. "God and the Origin of Evil." Journal of Biblical Literature 105, no. 1 (March 1986): 120. http://dx.doi.org/10.2307/3261122.

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47

Knight, M. "CHESTERTON AND THE PROBLEM OF EVIL." Literature and Theology 14, no. 4 (December 1, 2000): 373–84. http://dx.doi.org/10.1093/litthe/14.4.373.

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48

Teski, Marea C. "Living with Evil:The Anthropology of Evil." Anthropology Humanism 18, no. 1 (June 1993): 37–38. http://dx.doi.org/10.1525/ahu.1993.18.1.37.

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49

Kucuk, S. Umit. "Reverse (brand) anthropomorphism: the case of brand hitlerization." Journal of Consumer Marketing 37, no. 6 (June 23, 2020): 651–59. http://dx.doi.org/10.1108/jcm-11-2019-3487.

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Purpose Although marketer-generated brand anthropomorphism impacts on positive company returns is studied broadly, consumer-generated brand anthropomorphisms that focus on demonizing and hitlerizing brands is not extensively studied. This study aims to examine these consumer interpretations of the evil, its symbols and personifications of brands as evil, with a new concept: “reverse brand anthropomorphism.” Design/methodology/approach This paper provides a literature review of brand anthropomorphism and the application of the concept of evil. This paper also uses a qualitative analysis with consumer interviews to explore the proposed reverse brand anthropomorphism concept. Findings This study’s findings reveal that consumers see corporations as consciously evil, loosely as an embodiment of Adolf Hitler. Consumer interviews points out that corporate brand power aimed at controlling consumer value systems is associated with “evil,” an evil that secretly aims at possessing consumers and controlling their consumption practices. The findings of this study indicate that consumers also develop their own alternative moral market value systems, ones parallel to religious morality. Although “evil” imagery is often found distractive and disrespectful by consumers, the younger generation accept it as a new and alternative form of market speech. Originality/value This is the first study to introduces and conceptualize a “reverse brand anthropomorphism” concept with examples of consumer brand hitlerization semiotics. Further, this study is also the first study to discuss evil in a consumption context.

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Friedman, Jeffrey. "Globalization, neither evil nor inevitable." Critical Review 14, no. 1 (January 2000): 1–10. http://dx.doi.org/10.1080/08913810008443541.

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Journal articles on the topic 'Evil ; Literature'

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