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Dissertations / Theses on the topic 'Evil'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 June 2025

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1

Cisneros, Ross B. (Ross Byron). "Regarding evil." Thesis, Massachusetts Institute of Technology, 2005. http://hdl.handle.net/1721.1/33026.

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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Architecture, 2005.<br>Includes bibliographical references (p. 197).<br>The transnational summit, Regarding Evil, was called to assembly with the simultaneous sounding of the trumps in six sites around the world, projected simulcast. In collaboration with the six individuals who were issued the instruments, each announced their particular state of emergency and converged at the Massachusetts Institute of Technology with a seventh blast. Scotsman Kenneth Smith assumed the role of 7th piper. Artists and scholars of international reputation had been invited to present visual and discursive material confronting the elusive and immeasurable subject of Evil, its transpolitical behaviors, charismatic aesthetic, and viral disbursement in the vast enterprise of simulation, symbolic power, and catastrophe. Panel discussion and audience participation provided a public forum to expand this dialogue. Engaging in the discourse of ethics as a codal system by which we can only hope to define a subjective good, continues to undermine the intelligence of Evil and fuels the perpetual orbit around exotic 'otherness' as an opaque foreigner situated in an archaic Other World of saboteurs. Questions that I have raised concerning the usefulness of colloquia and the discourse of Moral Law included "How then can we speak to/of evil while choosing to sidestep the subject using rhetorical strategies at the risk of sacrificing symbolic power?" "Must we rely on the performative death act to regain this symbolic power?" Including ourselves within the equation of Evil is necessary for a richer appraisal of our condition, which may, in some cases, require the invocation of such an unwanted guest directly into our universe.<br>by Ross B. Cisneros.<br>S.M.

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2

Crews-Anderson, Timothy Alan. "The Impossibility of Evil Qua Evil: Kantian Limitations on Human Immorality." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-07212006-172111/.

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Thesis (M.A.)--Georgia State University, 2006.<br>Title from title screen. Melissa Merritt, committee chair; Andrew Altman, Andrew J. Cohen, committee members. Electronic text (44 p.) : digital, PDF file. Description based on contents viewed Apr. 19, 2007. Includes bibliographical references.

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3

Lundhall, Rebecca. "Evil Women in Harry Potter : Breaking Gender Expectations and Representations of Evil." Thesis, Umeå universitet, Institutionen för språkstudier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-137110.

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With a focus on gender expectations, this qualitative study analyses how Bellatrix Lestrange and Dolores Umbridge in J.K. Rowling’s Harry Potter series represent evil. Through close reading the first and the final three books of the series using the feminist criticism perspective performativity, the aim of this study is to highlight how the evil women in the series are portrayed in comparison to both good characters of both sexes as well as evil men. The results show that while the evil women represent evil in the ways that they break their gender expectations, the good men also represent goodness in the way that they break their gender expectations. Thus, they are not evil because they deviate from these expectations, but because the gendered traits these women embody are connected to evil and, in turn, help make the reader perceive them as such.

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4

Franken, Lizelle. "Evil, morality and modernity." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20262.

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Thesis (MA)--Stellenbosch University, 2012.<br>ENGLISH ABSTRACT: This thesis takes Zygmunt Bauman’s book Modernity and the Holocaust as a point of departure in an attempt to show that genocides of the twentieth century are by-products of modernity, and not aberrations, as previously thought. Bauman’s work focuses on the distinctly modern nature of the Holocaust. Using the theory he develops in Modernity and the Holocaust, this thesis attempts to show, first and foremost, that the Holocaust is not the only example of modern genocide. By comparing and contrasting the Holocaust to another, more recent, genocide, namely the Rwandan genocide of 1994, it becomes clear that despite superficial differences between the two genocides, the Rwandan genocide is also a by-product of modernity. This conclusion has important implications, not only for the way in which we remember the Holocaust and the Rwandan genocide, but also for our understanding of evil and perpetrators of evil. Drawing on the work of Bauman and Hannah Arendt, especially with regard to the Eichmann case, chapter three investigates our traditional assumptions and expectations with regard to evil and perpetrators of evil and notes the unsettling differences between our assumptions and the modern reality. In order to truly understand the nature of perpetrators of modern genocide, it is important to look at the influence of morality on such perpetrators and the reasons why morality seems incompatible with modernity. In this regard, Haas’ book Morality after Auschwitz is of critical importance. Given the various failures and unexpected by-products of modernity, one has to wonder whether postmodernity would offer a better moral alternative to modernity. Chapter five investigates this supposition, and finds it wanting. Drawing yet again on Bauman, the notion of an ethics of responsibility is put forth as the only safeguard against modern evil.<br>AFRIKAANSE OPSOMMING: Hierdie tesis neem Zygmunt Bauman se boek Modernity and the Holocaust as ‘n beginpunt en probeer om te wys dat die volksmoorde van die twintigste eeu byprodukte, en nie afwykings, van moderniteit is nie. Bauman se werk fokus op die moderne eienskappe van die Holocaust. Deur gebruik te maak van die teorie wat hy in Modernity and the Holocaust ontwikkel, probeer hierdie tesis om, eerstens, te wys dat die Holocaust nie die enigste voorbeeld van ‘n moderne volksmoord is nie. Deur die Holocaust met ‘n ander, meer onlangse volksmoord, die Rwandese volksmoord van 1994, te vergelyk en te kontrasteer word dit duidelik dat ten spyte van die oppervlakkige verskille tussen die twee volksmoorde, die Rwandese volksmoord ook ‘n byproduk van moderniteit is. Hierdie gevolgtrekking het belangrike implikasies nie net vir die manier waarop ons die Holocaust en die Rwandese volksmoord onthou nie, maar ook vir die wyse waarop ons die kwaad (evil) en perpetrators of evil1 verstaan. Deur verder gebruik te maak van Bauman se werk sowel as die werk van Hannah Arendt, veral met betrekking tot die Eichmann saak, ondersoek hoofstuk drie ons tradisionele aannames en verwagtinge met betrekking tot die kwaad (evil) en perpetrators of evil en wys die onaangename verskille tussen ons aannames en die moderne realiteit uit. Ten einde werklik die aard van perpetrators van moderne volksmoord te verstaan, is dit belangirk om na die invloed van moraliteit op hierdie perpetrators of evil te kyk, asook die redes waarom moraliteit blykbaar teenstrydig is met moderniteit. Haas se belangrike boek, Morality after Auschwitz, word hier geraadpleeg. Gegewe die verskeie tekortkominge van moderniteit, moet ons wonder of postmoderniteit nie dalk ‘n beter morele alternatief bied nie. Hoofstuk vyf ondersoek hierdie stelling en vind dat postmoderniteit ook nie voldoende is nie. Laastens word Bauman weereens geraadpleeg en sy seining van ‘n etiek van verantwoordelikheid word voorgestel as die enigste beskerming teen moderne kwaad.<br>Harry Crossley Foundation

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5

Hawkins, Devon M. "Schelling, Heidegger, and Evil." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1429262478.

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6

Bernard, Christopher William Thomas. "Views of god and evil a perspectival approach to the argument from evil /." College Park, Md.: University of Maryland, 2008. http://hdl.handle.net/1903/8494.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2008.<br>Thesis research directed by: Dept. of Philosophy. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.

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7

Shelton, Jacqueline. "Evil Becomes Her: Prostitution's Transition from Necessary to Social Evil in 19th Century America." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etd/1172.

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Nineteenth-century America witnessed a period of tremendous growth and change as cities flourished, immigration swelled, and industrialization spread. This setting allowed prostitution to thrive and professionalize, and the visibility of such “immoral” activity required Americans to seek a new understanding of morality. Current literature commonly considers prostitution as immediately declared a “social evil” or briefly mentions why Americans assigned it such a role. While correct that it eventually did become a “social evil,” the evolution of discourse relating to prostitution is a bit more complex. This thesis provides a survey of this evolution set against the changing American understanding of science and morality in the nineteenth century. By tracing the course of American thought on prostitution from necessary to social evil, this thesis contributes to a growing understanding of a marginalized group of people and America’s view of national morality.

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8

Lamboy, Regine. "The real banality of evil." Diss., Columbia, Mo. : University of Missouri-Columbia, 2005. http://hdl.handle.net/10355/5823.

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Thesis (Ph.D.)--University of Missouri-Columbia, 2005.<br>The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (November 20, 2006) Vita. Includes bibliographical references

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9

Loewen, Nathan Robert. "Rethinking evil with Jacques Derrida." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66701.

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Evil is an excellent point of departure for exploring the relationship between Jacques Derrida's work and the philosophy of religion. This has not been the explicit focus of any published study on Derrida (1930-2004) thus far. This study explains how central themes in Derrida's writings can open new approaches to the problem of evil. In 1987, David O'Connor realized that the discourse of Anglo-American philosophy of religion had come to an impasse on the problem of evil. In 1998, O'Connor declared a détente between philosophy and theism on the topic. This much was already explained by the French philosopher Henry Duméry in 1968. The appeal to Derrida's writings does not provide the missing master key to this situation. However, the challenges Derrida sets forward for Western philosophy may also be taken as fundamental challenges resting within the structure of evil itself. The upshot not only challenges theism; it also knocks down arguments against theism. The study's first chapter reviews the debate on evil within the philosophy of religion as challenges to theism's credibility. These are the logical (Pike 1963), evidential (Rowe 1979), and probabilistic (Draper 1989) arguments from evil. Chapters two to six outline Derrida's basic concepts and then elaborate how they substantially challenge the prevailing presumptions about the problem of evil. The results from this investigation establish an original application of Derrida's thought relevant to theodicy and the problem of evil. Chapter seven finally summarizes how the problem of evil is to be reconsidered vis-à-vis Derrida's writings.<br>Le problème du mal est un excellent point de départ pour exposer le rapport entre Jacques Derrida et la philosophie de la religion. Jusqu'ici, pareille approche n'a été entreprise par aucune recherche sur la pensée de Derrida (1930-2004). La présente étude expose comment des thèmes au centre de l'œuvre de Derrida peuvent ouvrir de nouvelles voies dans le traitement de ce problème. En 1987, David O'Connor prenait acte que le discours utilisé dans la philosophie anglo-américaine de la religion était dans l'impasse relativement au problème du mal, et en 1998, il proposait une trève entre la philosophie et le théisme sur cette question. Tout cela avait été constaté et proposé déjà en 1978 par le philosophe français Henry Duméry. L'analyse de l'œuvre de Derrida présentée dans cette étude ne fournit aucunement la solution manquante. En revanche, les défis que représente Derrida pour la philosophie occidentale peuvent être considérés également comme des défis fondamentaux posés par la structure même du mal, avec pour résultat que non seulement le théisme est critiqué, mais tout autant les arguments opposés à celui-ci.Suite à l'exposé du débat sur la question du mal et le rejet de la crédibilité du théisme en philosophie de la religion notamment de la part des approches dites 'logique' (Pike 1963), 'évidentielle' (Rowe 1979), et 'probabiliste' (Draper 1989), les chapitres deux à six présentent des concepts de base élaborés par Derrida et expliquent dans quelle mesure ces concepts mettent en question les opinions principales sur le problème du mal présentées au chapitre premier. Le septième et dernier chapitre montre également toute l'originalité de la pensée de Derrida concernant la théodicée et la question du mal.

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10

Rafeedie, Sonia Issa. "Hate Crime: The Unidentified Evil." Youngstown State University / OhioLINK, 1999. http://rave.ohiolink.edu/etdc/view?acc_num=ysu1002131699.

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11

Lancaster, Sarah Helen, and Sarah Helen Lancaster. "Evil Matriarchs & Masculine Dramas." Thesis, The University of Arizona, 2017. http://hdl.handle.net/10150/625030.

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This thesis explores the characterization of evil matriarchs within quality television dramas. Contemporary serial dramas are often masculinized, which complicates the portrayals of female characters. The analysis focuses on motherhood, because mothers are simultaneously uplifted and disregarded by the male characters within these shows more so than other female characters. In contrast to the idealized depictions of motherhood found throughout television, this thesis focuses on matriarchs that resort to villainy in order to retain power for their families. The case studies examine Gemma Morrow from Sons of Anarchy and Cersei Lannister from Game of Thrones, as these shows are strong representations of contemporary masculine dramas. The research reveals that evil matriarchs desire masculine freedom and the power attached to it; however, their maternal love for their children prevents them from successfully dismantling gender hierarchies.

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12

Mathewes, Charles T. "Evil and the Augustinian tradition /." Cambridge (U.K.) : Cambridge university press, 2001. http://catalogue.bnf.fr/ark:/12148/cb38891370z.

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Texte remanié de: Ph.D.--Chicago--University, 1997. Titre de soutenance : The challenge of tragedy for the human good : The Augustinian proposals of Reinhold Niebuhr and Hannah Arendt.<br>Bibliogr. p. 247-266. Index.

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13

Ghosh, Arunabha. "See no evil, speak no evil? : the WTO, the trade policy review mechanism, and developing countries." Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504140.

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14

Malet-Dagreou, Cecile. "Evil in gothic fiction, 1764-1820." Thesis, Goldsmiths College (University of London), 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313598.

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15

Voorst, Arnoud Ferdinand Arthur van. "Evil embodied : the moral contagion belief." Thesis, University of Bristol, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.566816.

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Psychological moral contagion - the belief that negative and positive moral states can be transferred to objects via touch - is anecdotally widespread across different populations but, to date, has received little empirical examination. Six experiments were conducted to test people's moral contagion beliefs, specifically in the context of verbal and nonverbal measures. Experiment 1 tested whether participants would show avoidant behaviour to an alleged interaction partner based on the moral status of a donor whose organ this partner received. Results, measured as distance between chairs the participants was asked to set up, were inconclusive. Experiment 2 to 5 tested whether physical contact with an object would lead to cleansing desires based on the moral status of the previous owner of the object. Cleansing desires were measured by rating desirability of cleaning products. Instead of an increase in cleansing desires, the moral status of the owner seemed to generally influence desirability of both cleaning and non- cleaning products negatively: touching an item owned by an evil person made products less desirable compared to touching an item owned by a good person. An attempt to explain this effect by controlling for tendency to associate states of moral and physical states of purity and pollution with a Brief Implicit Association Test (Experiment 4) proved inconclusive. Experiment 5 offers support for the possibility that individual differences exist in how moral contagion is experienced. In Experiment 6 we show that participants asked to touch a jumper that previously belonged to a morally evil person subsequently choose a cleaning product over a pencil as reward on an unrelated task. Such a preference does not occur amongst participants who touched a jumper belonging to a morally good person. Further controls rule out the possibility that this effect is driven by pure association or by the participants' willingness to comply.

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Campusano, Barra Rayen. ""Don't be evil" . Google y privacidad." Tesis, Universidad de Chile, 2014. http://repositorio.uchile.cl/handle/2250/116949.

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Memoria (licenciado en ciencias jurídicas y sociales)<br>En el capítulo número uno se expondrá acerca del derecho a la vida privada, analizando cuál es su fundamentación, concepto, regulación normativa, características, contenido, titulares, limitaciones y el sistema de responsabilidad. En el capítulo número dos se estudiará la ley 19.628, revisando su historia, estructura, aplicación, conceptos, hipótesis de tratamiento, principios, derechos y obligaciones del titular del registro, sistema de responsabilidad, para finalizar realizando una crítica a la legislación nacional reconociéndola como insuficiente y poco efectiva, además de mencionar el dilema del consentimiento que cuestiona el control significativo que las personas tienen sobre sus datos. En el capítulo número tres analizaremos a Google, realizando una descripción general, cuál es su rol en la era de la información, cuáles son sus principales productos y cómo afectan a la privacidad, sus políticas y condiciones de uso y las problemáticas que traen aparejadas. Finalizando con la sentencia del Tribunal de Justicia Europeo que consagra el derecho al olvido en Internet. Esta investigación pretende ser un aporte al estudio del derecho fundamental a la privacidad y alarma frente a una posible vulneración de derechos producida por la plataforma más utilizada de internet, Google.

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17

Soft, Max. "Irenaeus and his view of evil." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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18

Baker, Joseph O., and Ashley Palmer-Boyes. "Evil: Did Sin Cause the Hurricane?" Digital Commons @ East Tennessee State University, 2008. https://dc.etsu.edu/etsu-works/454.

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Book Summary: A shocking snapshot of the most current impulses in American religion. Rodney Stark reports the surprising findings of the 2007 Baylor Surveys of Religion, a follow up to the 2005 survey revealing most Americans believe in God or a higher power. This new volume highlights even more hot-button issues of religious life in our country. A must-read for anyone interested in Americans' religious beliefs and practices.

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19

Gregg, Gretchen Esely. ""This Beautiful Evil": The Connection between Women, the Natural World, Female Sexuality, and Evil in Western Tradition." Thesis, University of North Texas, 2000. https://digital.library.unt.edu/ark:/67531/metadc2718/.

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Female archetypes reflect a social construction of reality, expressing expected modes of behavior, beliefs, and assumptions about women and are reinforced by repetition of common patterns and themes. Often female archetypes take on the physical characteristics of animals, commune with nature, engage in sexual promiscuity, and possess special powers to bewitch and control men into doing their bidding. Four prevalent archetypes include: the Predatory Woman, who with her bestial nature becomes the hunter of men; the Sacrificial Woman, who dutifully negates herself for the sake of men; the Bad Mother, who is cold, unnatural, and challenges men; and les enfants terrible seductive girl-women who at once tempt and torment men. This research traces the development and evolution of female archetypes and explores how images of women, nature, sexuality, and evil are structured within a cultural framework of Western tradition: myths and folktales, religious, philosophical, and scientific works, and film.

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20

Shenk, Richard. "Following the tension between necessary-evil and conforming-freedom toward hope : an investigation of the problem of evil." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683236.

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21

Seibt, Christopher R. "Evil and the human will an examination of Plato and Aristotle on whether human beings knowingly will evil /." Washington, DC : Catholic University of America, 2008. http://dx.doi.org/10.2986/tren.029-0730.

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22

Polster, Ronald B. "Evil and the biblical discourse of lament." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0010/NQ41487.pdf.

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23

Madore, Joel. "Deceiving reason. Radical evil in Kant's philosophy." Thesis, University of Essex, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.495789.

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24

Matusek, Edward. "The Problem of Evil in Augustine's Confessions." Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/3733.

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Augustine, the fourth-century Christian philosopher, is perhaps best-known for his spiritual autobiography Confessions. Two aspects of the problem of evil are arguably critical for comprehending his life in Books 1 through 9 of the work. His search for the nature and origin of evil in the various philosophies that he encounters (the intellectual aspect) and his struggles with his own weaknesses (the experiential aspect) are windows for understanding the actual dynamics of his sojourn. I defend the idea above by providing a fuller examination of the key role that both aspects play in his spiritual journey. Examining relevant events from Augustine's life chronologically, I analyze his philosophical wanderings from his encounter with Cicero's work Hortensius through his eventual disillusionment with the Manichaean religion, and finally, his move in the direction of Christian teachings with the help of Neo-Platonism. Along the way his philosophical questions (the intellectual aspect) and his struggles with his own depravity (the experiential aspect) have an effect on each other until his ultimate move toward Christianity resolves both problems of evil.

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25

Clark, Kevin W. "The problem with the problem of evil." Honors in the Major Thesis, University of Central Florida, 2001. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/216.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.<br>Bachelors<br>Arts and Sciences<br>Philosophy

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26

Faneye, Benedict O. "The psychology of the choice of evil." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Thweatt-Bates, Jennifer Jeanine. "Chaos theory and the problem of evil." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Scharff, Kathleen Clark. "Evil in the Works of Jane Austen." W&M ScholarWorks, 1986. https://scholarworks.wm.edu/etd/1539625357.

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Bather, Neil Edward. ""There is evil there that does not sleep": The construction of evil in American popular cinema from 1989 to 2002." The University of Waikato, 2007. http://hdl.handle.net/10289/2564.

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In The Lord of the Rings: The Fellowship of the Ring, Boromir refers to the lands of Mordor as the place where evil never sleeps. Cinematic evil itself never sleeps, always arising in new forms, to the extent that there exist as many types of evil as there are films. This thesis examines this constantly shifting construction of evil in American popular cinema between 1989 and 2002 - roughly, the period between the fall of the Berlin Wall and the attack on the World Trade Center - and how this cinema engaged with representations of enemies and of evil per se. The thesis uses content and thematic analysis on a sample of the 201 most successful films at the U.S. box office during the period. In these films, cinematic evil is constructed according to a visual aesthetic that attempts to engage with societal values, but fails to do so due to the emphasis on its visual construction and its commodification. As Baudrillard argues, evil has become a hollow concept devoid of meaning, and this is especially so for cinematic evil. It is recognised, and is recognisable, by the visual excessiveness of its violence (or potentiality for violence), and by certain codes that are created in reference to intertextual patterns and in relationship to discourses of paranoia and malaise. But cinema in this period failed to engage with the concept of evil itself in any meaningful way. Cinematic evil mirrors the descent into the chaos and disorder of a postmodern society. All cinematic evil can do is to connect with this sense of unease in which the 'reality of evil' cannot be represented. Instead, it draws on earlier icons and narratives of evil in a conflation of narrative and spectacle that produces a cinema of nostalgia. Moreover, stripped of narrative causality, these films express a belief, unproved and unprovable, that evil things and evil people may arise in any form, in any place and at any time: a cinema of paranoia. Together, these factors produce a cinema of malaise, perpetually confronting an evil it is unable to define or locate.

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Bather, Neil. ""There is evil there that does not sleep-" : the construction of evil in American popular cinema from 1989 to 2002 /." Connect to this title online, 2006. http://adt.waikato.ac.nz/public/adt-uow20070125.105814/.

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31

Ueng, Jia-Sheng. "Plotinus on matter and evil : a commentary on Plotinus' Enneads 1.8 'on what are and whence come evils?'." Thesis, University of Liverpool, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333914.

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32

Modin, Anna. "Power and corruption : Evil in Tolkien´s Eä." Thesis, University of Kalmar, School of Human Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hik:diva-844.

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33

Aydin, Bayram Selma. "The Relation Of Freedom And Evil In Kant." Master's thesis, METU, 2006. http://etd.lib.metu.edu.tr/upload/3/12607596/index.pdf.

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The purpose of this study is to examine concepts of freedom and evil, and to clarify their relation in terms of Kant&rsquo<br>s moral philosophy. In this study, I firstly examine Kant&rsquo<br>s understanding of freedom and the problems that this understanding leads to. I also discuss how the concept of freedom can be reconciled with the concept of evil expressed in the form of &ldquo<br>propensity to evil&rdquo<br>. Additionally, I attempt to show the significance of the notion of evil for Kant&rsquo<br>s moral theory. Evil is one of the most criticized concepts of Kant&rsquo<br>s philosophy and it is considered as inconsistent with his earlier thoughts by his contemporaries. Kant claims that the &ldquo<br>propensity to evil&rdquo<br>is universal to all of human race, but it does not mean that human beings are actually evil. They become good or evil with their free will (Willk&uuml<br>r). In this study, I propose that Kant&rsquo<br>s understanding of evil is a concept that helps to conceive one&rsquo<br>s own freedom in terms of Kant&rsquo<br>s morality. I also try to show that in spite of its similarities with the Christian doctrine of &ldquo<br>original sin&rdquo<br>, Kant&rsquo<br>s conception of evil should not be considered as a religious issue<br>it is a matter of freedom as the extension of his moral theory and his earlier thoughts. Kant&rsquo<br>s earlier works do not seem to be sufficient for comprehending his moral thoughts. Therefore, it can be proposed that with the introduction of the concept of evil in the Religion within the Limits of Reason, the missing part of Kant&rsquo<br>s moral theory is completed.

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Johansson, Emelie. "Up against Good, Evil, Destiny, and God himself." Thesis, Högskolan Dalarna, Bildproduktion, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:du-27069.

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Syftet med denna uppsats är att undersöka hur religiösa teman manifesterar sig i TV-serien Supernatural (2005 ff.), och i vad mån dessa teman motsvarar en "banal religion". Fyra scener ur serien har analyserats med avseende på dess tematik och estetik för att fastställa hur Supernatural har anpassat berättelsen om Kain och Abel samt skapelseberättelsen till en modern miljö med övernaturliga inslag. Studien påvisar att serien använder sig av religiösa berättelser för att skapa narrativ som inte behöver beaktas som religiöst av åskådaren. Supernatural har hämtat fragment från bibliska berättelser och anpassat tematiken till seriens handling och genre men en viss symbolik finns fortfarande kvar och på sätt kan dess tematik och estetik kopplas till en banal religion.

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35

Durston, Kirk. "Apparently unjustified evil and the existence of God." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq23293.pdf.

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36

Nicki, Andrea Lynne. "Evil, morality and oppression, traditional and feminist ethics." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0005/NQ31946.pdf.

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37

Shin, Won Ha. "Christian ethical responsibility in resisting evil in government." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Cunningham, Graham. "'Deliver me from evil' : Mesopotamian incantations 2500-1500BC." Thesis, University of Cambridge, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.263050.

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Kemboly, George Mpay. "Ancient Egyptian perspectives on the origin of evil." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.425713.

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Robb, Paul H. "Graham Greene's use of evil in selected novels." Virtual Press, 1988. http://liblink.bsu.edu/uhtbin/catkey/533881.

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41

Glass, Jeffrey E. "Corrupt princes| Kant and Fichte on human evil." Thesis, Indiana University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1557364.

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<p> Kant and Fichte's respective accounts of evil share many similarities. This paper seeks to determine if and identify where the two accounts diverge. Due to the systematic nature of German Idealist writing, it is impossible to compare the relevant doctrines of Kant and Fichte and passages in a vacuum. Each explanation belongs to a broader account of evil which itself fits into an even more expansive moral philosophy. Thus, the paper has two goals, one belonging to history of philosophy, the other to moral philosophy. The former involves analyzing the differences that exist between the accounts of evil provided by Kant in Part One of Religion within the Boundaries of Mere Reason and Fichte in section 16 of his System of Ethics. The latter furthers our understanding of self-conceit by comparing Kant and Fichte's explanations of this evil disposition. Ultimately, Fichte's account helps to explain the Kantian doctrine taken from Rousseau of 'unsociable sociability.'</p>

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Fabian, Cornils. "Lesser Evil : A case evaluation on operational level." Thesis, Försvarshögskolan, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:fhs:diva-9714.

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In war military necessity to some extent justifies breaches to some international humanitarian law rules. However, there is no justifiable causes for breaching rules with the objective to reduce humanitarian suffering. Professor Gabriella Blum is the creator of the humanitarian necessity theory which investigates the possibility for humanitarian necessity as a ground for freedom from responsibility in armed conflicts. By applying the humanitarian necessity theory to the Moscow Theater Hostage Crisis case this thesis strives to investigate how a humanitarian necessity theory would affect international humanitarian law on an operational level of war. The result of the analysis shows that the theory would weaken existing international humanitarian law and have high risks of blurring the limits between legitimate targets and protected persons. The implementation of the theory could result in creating an even more complex environment where the humanitarian necessity theory causes negative humanitarian effects instead of decreasing humanitarian suffering.

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Павленко, Д. В., Ольга Олександрівна Жулавська, Ольга Александровна Жулавская та Olha Oleksandrivna Zhulavska. "Відображення концептів GOOD та EVIL в англомовному дискурсі". Thesis, Сумський державний університет, 2014. http://essuir.sumdu.edu.ua/handle/123456789/34596.

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Концепти (поняття) – це дискретні складові свідомості, які групуються у складні структури, так звані понятійні категорії та зводять усі існуючі явища та факти навколишньої дійсності до єдиного поняття. Таким чином, на думку багатьох вчених, у концепті сконцентровано багатовіковий досвід, культура та ідеологія народу, які синтезуються та фільтруються в тезаурусі мовної особистості. Концепти утворюються в процесі мисленнєвого конструювання (концептуалізації) предметів і явищ оточуючого світу і відображають зміст знань і досвіду людини, отриманих нею у результаті практичної і пізнавальної діяльності, у вигляді певних одниць, "квантів" знання. При цитуванні документа, використовуйте посилання http://essuir.sumdu.edu.ua/handle/123456789/34596

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Tierney, Kathleen Mary. "Eros and evil in Iris Murdoch's spiritual vision /." May be available electronically:, 2007. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.

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Sheldon, Holly Anne. "The problem of evil in the Zhou Dynasty." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Alfar, Cristina León. ""Evil" women : patrilineal fantasies in early modern tragedy /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/9455.

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Gellrich, Arne L. "...And Reconcile Us With Evil : A Critical Investigation of the Imagery of Good and Evil in Western Religion, Film and Politics." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-311275.

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With an eye on the current social and political situation in Europe, and with regards to the so-termed refugee crisis, this study aims to map the discourse on assumed good and evil shared among Western cultures, as represented by Sweden, Germany and the United States. The thesis takes its point of departure from essayistic reflections of the philosophical tradition and theological and religious analytical positions respectively. These are then followed by two investigative main chapters, designed along the lines of Norman Fairclough’s approach to critical discourse analysis (CDA). The first of these chapters studies the narratives of good and evil employed in the mainstream cinema of the past ten years in the mentioned countries. The second analysis is made up of three case studies, in turn looking at similar narratives in the campaigns of the two main competitors in the 2016 presidential race, a German protest movement against free trade agreements, and the everyday political communication of Swedish Facebook users. In a final chapter, findings from all four preceding chapters are brought together in an attempt to sketch an image of the congruences and discrepancies of narratives on good and evil in the overall discursive field. The thesis finds that the discursive field shared by the three investigated societies is largely homogenous, with certain imagery permeating all analysed orders of discourse. Many of the reoccurring images are however likely rooted in the human psyche and therefore less dependent on discourse practice. Furthermore, certain principles are agreed upon in theory while not reproduced in social practice. Themes assigned to either good or evil often seem to take on secondary functions next to assumed fixed identities of in- and out-groups. Being a qualitative study, this thesis aims at giving an overview and delivering a base for further investigations rather than providing definitive answers.

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Baker, James Andrew. "Necessary evil: rhetorical violence in 20th century American literature." Diss., Texas A&M University, 2003. http://hdl.handle.net/1969.1/5766.

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Wayne Booth and other rhetorical critics have developed methods for examining the rhetorical aspects of fiction. In this dissertation, I examine, specifically, the use of rhetorical violence in American fiction. It is my premise that authors use rhetorical violence and the irrationality of violence created mimetically to construct ironic metaphors that comment on the irrationality of the ideology behind the violence, pushing that ideology's maxims to its logical ends. The goal of rhetorical violence, therefore, is to create the conditions for a transfer of culpability so that the act becomes transitive-transferable-loosed from its moorings. Culpability, if indeed it reflects something intrinsically awry with an ideology, becomes the fault of the ideology-ÃÂÃÂit becomes the perpetrator of illogic and the condemnatory force associated with the act of violence gets transferred to it. Hence, if the author has created an effective metaphor, when he or she flips the violent scene'ÃÂÃÂs "ÃÂÃÂvalue," the audience is willing to follow along. The violence remains a great evil, but the culpability for the act is shifted to a representative of the ideology in question-as-victimizer; nonetheless, that transfer can only occur inasmuch as the audience is willing to force-fit the incongruities of the metaphor.I examine this rhetorical phenomenon in the works of three modern American writers: Flannery O'Connor, Toni Morrison, and Chuck Palahniuk. I seek to examine the ideologies questioned in these works, the contradictory beliefs expressed by the authors, and to explicate primary episodes in the works of fiction wherein rhetorical violence functions in a rhetorical fashion to promulgate the author's ideology by emotionally jarring the reader loose from commonly-held ideological assumptions in three specific appeals: first, to negate one socially-held ideology in order to promote a conflicting one (Wise Blood); second, to elicit compassion for victimized characters representing social ills (Beloved); third, to call into question the validity of social institutions and practices (Fight Club).

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49

Smith, Glenn. "The problem of evil in selected early Christian writings." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7594.

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Ryan, Stephen G. "A theological and philosophical discussion of God and evil." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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