Academic literature on the topic 'Radical Evil'

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Journal articles on the topic "Radical Evil"

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Heller, Agnes. "On Evils, Evil, Radical Evil and the Demonic." Critical Horizons 12, no. 1 (2011): 15–27. http://dx.doi.org/10.1558/crit.v12i1.15.

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Muchnik, Pablo. "Radical Evil (radikal Böse)." Estudos Kantianos [EK] 6, no. 2 (2019): 101–6. http://dx.doi.org/10.36311/2318-0501.2018.v6n2.20.p101.

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By “evil,” Kant does not designate any set of particularly pernicious acts, but the type of volition that underlies and makes possible immorality in all its forms. The evil person, Kant believes, “makes the incentives of self-love and their inclinations the condition of compliance with the moral law –whereas it is the latter that, as the supreme condition of the satisfaction of the former, should have been incorporated into the universal maxim of the power of choice as the sole incentive” (R 6:36). This inversion of the ethical order of priority does not entail the repudiation of “the moral la
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Formosa, Paul. "Is radical evil banal? Is banal evil radical?" Philosophy & Social Criticism 33, no. 6 (2007): 717–35. http://dx.doi.org/10.1177/0191453707080585.

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Bozbuğa, Hande Nur. "Hannah Arendt’in Kötülük Algısının Din Felsefesinde Konumlandırılışı." TSBS Bildiriler Dergisi, no. 1 (August 21, 2021): 107–10. http://dx.doi.org/10.55709/tsbsbildirilerdergisi.1.7.

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Hannah Arendt (1906-1975) is a 20th-century scholar. Her analyzes of the problem of evil are based on the suffering of the Jewish race in Germany during the World War II. Her thoughts on political issues, which were shaped by the influence of the period she lived, have prepared the ground for very efficient discussions in many fields. Some of her philosophical thoughts that she developed in the context of her studies on the political administration of the period she lived in, in a sense, have a feature that can bring essential expansions to the problems the problem of evil in the philosophy of
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BOUTLAS, GEORGE. "THE SHALLOW WATERS OF EVIL – ARENDT AND KANT." Arhe 21, no. 42 (2024): 111–32. https://doi.org/10.19090/arhe.2024.42.111-132.

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In The Origins of Totalitarianism (1951) Hannah Arendt will introduce a concept of radical evil as an historical appearance of something “we actually have nothing to fall back on in order to understand, a phenomenon that confronts us with its overpowering reality and breaks down all standards we know”. Arendt will not insist on her initial conception of radical evil and in her book Eichmann in Jerusalem a Report on the Banality of Evil (1963), the radical evil will be replaced by the banality of evil. According to this last view “evil is a surface phenomenon, and instead of being radical, it i
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Dutra, Delamar José Volpato. "Torture: banality of evil or radical evil?" Filosofia Unisinos 21, no. 3 (2020): 240–50. http://dx.doi.org/10.4013/fsu.2020.213.01.

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The text aims to explore legal and moral aspects of torture. Under the legal aspect the text compares three definitions of torture: UN definition, Brazilian definition, and Spanish definition. In this regard, neither the UN formulation nor the Brazilian formulation are ideal, because the Brazilian legal definition restricts the element of action by the part of the perpetrator of torture, and the UN convention restricts the effect on the victim, given that pain or suffering should be severe. The hypothesis is that a better proposal could be linked to the Spanish Penal Code, which in its art. 17
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Morag, Raya. "Film Review: Radical Evil." Genocide Studies and Prevention 13, no. 3 (2019): 176–77. http://dx.doi.org/10.5038/1911-9933.13.3.1722.

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Chaffee, Wilber A. "Radical Evil on Trial." Hispanic American Historical Review 80, no. 1 (2000): 217–18. http://dx.doi.org/10.1215/00182168-80-1-217.

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Birmingham, Peg. "Holes of Oblivion: The Banality of Radical Evil." Hypatia 18, no. 1 (2003): 80–103. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00780.x.

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This essay offers a reflection on Arendt's notion of radical evil, arguing that her later understanding of the banality of evil is already at work in her earlier reflections on the nature of radical evil as banal, and furthermore, that Arendt's understanding of the “banality of radical evil” has its source in the very event that offers a possible remedy to it, namely, the event of natality. Kristeva's recent work (2001) on Arendt is important to this proposal insofar as her notion of “abjection” illuminates Arendt's claim that understanding the superfluousness of the modem human being is insep
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McMullin, Irene. "Kant on Radical Evil and the Origin of Moral Responsibility." Kantian Review 18, no. 1 (2013): 49–72. http://dx.doi.org/10.1017/s1369415412000283.

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AbstractThe notion of radical evil plays a more important role in Kant's moral theory than is typically recognized. In Religion Within the Limits of Mere Reason, radical evil is both an innate propensity and a morally imputable act – a paradoxical status that has prompted commentators to reject it as inconsistent with the rest of Kant's moral theory. In contrast, I argue that the notion of radical evil accounts for the beginning of moral responsibility in Kant's theory, since the act of attributing radical evil to one's freedom is an inauguration into the autonomous stance.
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Dissertations / Theses on the topic "Radical Evil"

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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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Mayne, Peter. "Radical evil and highest good : the philosophy of Immanuel Kant." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306785.

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Alam, Justin Shumon. "Radical evil, freedom and moral self-development in Kant's practical philosophy." Thesis, University of Bristol, 2011. http://hdl.handle.net/1983/6c58e2dd-faba-4621-81f3-075413e508dd.

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Kant remains an important resource in moral philosophy but the absence of an adequate account of moral self-development constitutes a serious gap in his wider moral theory. This study therefore seeks to illuminate the process through which an agent could develop his moral character within a Kantian framework. Firstly, I reject two interpretations of Kant's account of rational agency each of which, if true, would in its own way render moral development impossible. I also outline the interpretation of Kantian rational agency which I take to be correct and which allows development. Kant thinks de
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VAZ, éden Farias. "Banalidade do Mal: colapsos morais no 3º Reich." Universidade Federal de Goiás, 2011. http://repositorio.bc.ufg.br/tede/handle/tde/783.

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Made available in DSpace on 2014-07-29T15:06:26Z (GMT). No. of bitstreams: 1 Eden_Farias.pdf: 507724 bytes, checksum: 9b523cf2a27a82cf9797fbb4fa4709fa (MD5) Previous issue date: 2011-08-18<br>This work explores the meaning of the expression Banality of Evil, coined by Hannah Arendt in her investigation about Adolf Eichmann in Jerusalem. It intends to question its meaning to the logistics of extermination in the Holocaust. Investigates on the one hand, aspects of a moral collapse about our common understandings about the problem of evil, and by the other, the context of bureaucracy that prop
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Pawlett, William. "Thinking excess : the radical sociology of Bataille and Baudrillard." Thesis, Loughborough University, 1999. https://dspace.lboro.ac.uk/2134/7270.

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This thesis explores the 'theories of Bataille and Baudrillard' in relation to the problem of extreme violence. The particular events of concern are the death of James Bulger, the Dunblane massacre and the 'serial killers' Frederick and Rosemary West. The thesis argues that dominant traditions in the social sciences are unable to engage with the horror of such events with anything approaching adequate terminology and that alternatives are urgently required. The study is theoretical not empirical and these cases act as crucial reference points throughout the theoretical discussions. Such events
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Delain, Pierre. "Le concept d'œuvre de Jacques Derrida, un vaccin contre la loi du pire." Thesis, Paris Sciences et Lettres (ComUE), 2017. http://www.theses.fr/2017PSLEE002.

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Jacques Derrida est signataire de ce qu’on appelle une "œuvre" : un vaste corpus de textes où d’autres "œuvres", en grand nombre, sont citées, étudiées, analysées ou déconstruites. Souvent, il utilise le mot "œuvre", et plus rarement mais de manière significative, il interroge ce mot ou ce qu'il appelle l'"énigme" du concept d'œuvre. Dans ce qu’il « dit » alors, un double « faire » est impliqué. D’une part, il se demande « Que fait cette œuvre ? », et nous pouvons analyser et commenter ce qu’il dit. Mais d’autre part, nous pouvons aussi nous demander : « Mais que fait Derrida quand il analyse
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Goski, Joseph Wyllie. "Kant's School of Morals: The Challenge of Radical Evil and the Need for Moral Education in Religion within the Limits of Reason Alone." Thesis, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31825.

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My aim in this thesis is to demonstrate that common interpretations of Kant’s theory of respect do not account for the motivation a subject feels to follow the moral law. A large number of interpreters focus on Kant’s early ethical works—such as the Grounding and the Critique of Practical Reason—to justify how the moral law alone motivates a subject to act rightly. However, by the time he published Religion within the Limits of Reason Alone, Kant had discovered the problem of radical evil—the fact that people tend to feel more motivated by the inclinations than by the moral law. Kant’s soluti
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Dispersyn, Eléonore. "Kant, Fichte, Schelling: essai sur la nature du mal." Doctoral thesis, Universite Libre de Bruxelles, 2006. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210810.

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Progression d'un concept, le mal radical, dans trois textes :La Religion dans les limites de la simple raison (Kant), Le système de l'Ethique (Fichte), et Le Traité de 1809 (Schelling). Origine ultime du mal :libre arbitre ou détermination ?Responsabilité et liberté du mal. Mal moral et métaphysique du mal/ Advance of a concept: radical evil, in three readings: Religion within the Limits of Mere Reason (Kant), System of Ethics (Fichte), and Treatise of 1809 (Schelling).Ultimate origin of evil: free will or determination? Responsibility and freedom to evil. Moral evil and metaphysics of evil.<b
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Wennersten, Annika. "Back to the Woods or Into Ourselves? : Kant, Rousseau and the Search for the Essence of Human Nature." Doctoral thesis, Uppsala universitet, Avdelningen för teoretisk filosofi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-262830.

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This thesis contributes to a field of Kant’s practical philosophy that has received renewed attention, namely his moral anthropology. While it is true that Kant, in some of his best-known writings, literally says that the fundamental ground of morality must be pure and thus entirely free from admixture with anthropological principles, he nevertheless admits that these “subjective conditions” in human nature that “either hinder or help people in fulfilling the laws of the metaphysics of morals” make up the foundation of all applied ethics. In other words, in order to know if and to which extent
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Kuang, Quan. "Une ontologie de la liberté dans l'œuvre de Paul Ricoeur." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAK010/document.

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Penser l’être humain comme un être libre : tel est le souci constant de la réflexion de Paul Ricœur. Au niveau anthropologique, le philosophe cherche à remettre la liberté en lien avec la condition concrète de l’homme, où la nature, le corps, autrui et la société sont en jeu. Ce n’est qu’en reconnaissant une telle condition que la liberté devient réelle, affirmative et puissante. Au niveau ontologique, c’est la liberté humaine qui offre un accès privilégié à la compréhension de l’être en général. Après avoir écarté la notion de l’être comme objectivité, la liberté le dévoile comme un acte affi
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Books on the topic "Radical Evil"

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Joan, Copjec, ed. Radical evil. Verso, 1996.

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Nino, Carlos Santiago. Radical evil on trial. Yale University Press, 1996.

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Kant, Immanuel. Sur le mal radical dans la nature humaine =: Über das radicale Böse in der menschlichen Natur. Rue d'Ulm, 2001.

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Madore, Joël. Difficult freedom and radical evil in Kant: Deceiving reason. Continuum, 2011.

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Michalson, Gordon E. Fallen freedom: Kant on radical evil and moral regeneration. Cambridge University Press, 1990.

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Matustik, Martin Beck. Radical evil and the scarcity of hope: Postsecular meditations. Indiana University Press, 2008.

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Kant, Immanuel. Sur le mal radical dans la nature humaine =: Über das radicale Böse in der menschlichen Natur. Edition Rue d'Ulm, 2010.

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Kant, Immanuel. Sur le mal radical dans la nature humaine =: Über das radicale Böse in der menschlichen Natur. Edition Rue d'Ulm, 2010.

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Kant, Immanuel. Sur le mal radical dans la nature humaine =: Über das radicale Böse in der menschlichen Natur. Edition Rue d'Ulm, 2010.

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Fremstedal, Roe. Kierkegaard and Kant on Radical Evil and the Highest Good. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137440884.

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Book chapters on the topic "Radical Evil"

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Kontos, Pavlos. "Radical Evil." In Aristotle on the Scope of Practical Reason. Routledge, 2021. http://dx.doi.org/10.4324/9781003165262-5.

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La Caze, Marguerite. "Should Radical Evil Be Forgiven?" In Forensic Psychiatry. Humana Press, 2006. http://dx.doi.org/10.1007/978-1-59745-006-5_14.

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Papish, Laura. "Expansionist Interpretations of Radical Evil." In Natur und Freiheit, edited by Violetta L. Waibel, Margit Ruffing, and David Wagner. De Gruyter, 2018. http://dx.doi.org/10.1515/9783110467888-191.

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Banham, Gary. "Radical Evil and Moral Redemption." In Kant's Practical Philosophy. Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230501188_6.

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Jagger, Sharon. "Radical evil and the somatic." In Women Priests, Symbolic Violence, and Symbolic Resistance. Routledge, 2025. https://doi.org/10.4324/9781003359357-5.

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Dearey, Melissa. "Radical Freedom, Radical Evil? Kant’s Theory of Evil and the Failure of Theodicy." In Making Sense of Evil. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137308801_3.

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Reardon, Bernard M. G. "The Radical Evil in Human Nature." In Kant as Philosophical Theologian. Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-08395-4_7.

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Marques, António. "Radical Evil and the Power of Judgment." In Natur und Freiheit, edited by Violetta L. Waibel, Margit Ruffing, and David Wagner. De Gruyter, 2018. http://dx.doi.org/10.1515/9783110467888-181.

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Alam, Justin. "Kantian Radical Evil and Sartrean Bad Faith." In Comparing Kant and Sartre. Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/9781137454539_8.

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James, David. "Kant, Fichte and the Paradox of Radical Evil." In Natur und Freiheit, edited by Violetta L. Waibel, Margit Ruffing, and David Wagner. De Gruyter, 2018. http://dx.doi.org/10.1515/9783110467888-353.

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Conference papers on the topic "Radical Evil"

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Yamaji, Bogdán, and Attila Aszódi. "Preliminary Thermal-Hydraulic Analyses for Designing an Experimental Model of a Molten Salt Reactor Concept." In 2013 21st International Conference on Nuclear Engineering. American Society of Mechanical Engineers, 2013. http://dx.doi.org/10.1115/icone21-16592.

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Based on the MSFR (Molten Salt Fast Reactor) reactor concept presented within the framework of the EVOL (Evaluation and Viability of Liquid Fuel Fast Reactor System, EU FP7) international research project preliminary three-dimensional thermal-hydraulic analyses and the discussion of scaled experimental modelling will be presented. The MSFR concept is a single region, homogeneous liquid fuelled fast reactor. The reactor concept uses fluoride-based molten salts with fissile uranium and/or thorium and other heavy nuclei content with the purpose of applying the thorium cycle and the burn-up of tra
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Yamaji, Bogdán, and Attila Aszódi. "Experimental Modelling of a Molten Salt Reactor Concept." In 2013 21st International Conference on Nuclear Engineering. American Society of Mechanical Engineers, 2013. http://dx.doi.org/10.1115/icone21-16783.

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Based on the MSFR (Molten Salt Fast Reactor) reactor concept proposed within the framework of the EVOL (Evaluation and Viability of Liquid Fuel Fast Reactor System, EU FP7) international research project a scaled and segmented experimental model of the MSFR and first measurement result will be presented in the paper. MSFR is a single region, homogeneous liquid fuelled fast reactor concept. The reactor uses fluoride-based molten salts as fuel and coolant, with fissile uranium and/or thorium and other heavy nuclei content with the purpose of applying the thorium cycle and the burn-up of transura
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Mikhailova, Anastasia N., Shadi A. Saeed, Muneer A. Suwaid, et al. "The Influence of Individual Solvents as Hydrogen Donors on the Hydrothermal Conversion of Organic Matter in Shale Rocks of Domanik Deposits." In SPE Europe Energy Conference and Exhibition. SPE, 2024. http://dx.doi.org/10.2118/220047-ms.

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Abstract The influence of individual solvents (ethyl acetate and tetralin) as hydrogen donors on the nature of the conversion of organic matter of low-permeable shale Domanik rock from the Mendym deposits of the Upper Devonian of the Tavel deposit (Tatarstan, Russia) during hydrothermal processes was studied. The experiments were carried out at a temperature of 300°C in a CO2 environment with a water content in the reaction system of a 1:1 to sample of rock and an exposure time of 24 hours. The degree of conversion of kerogen into extractable hydrocarbons was determined by Rock-Eval and therma
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Reports on the topic "Radical Evil"

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Hertrich, André. The Atomic Bomb Victims in Nagasaki and Hiroshima on Display: Differing Exhibition Strategies and International Trends in Musealization. Austrian Academy of Sciences, 2024. http://dx.doi.org/10.1553/0x003f56e7.

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The Japanese cities Hiroshima and Nagasaki represent the horrors of war as places of the hundred-thousandfold killing of humans with scientific and industrial means. And as such Hiroshima and Nagasaki (to a lesser degree) became dominant symbols within global memory culture. In my paper I will juxtapose this form of commemoration with what Jeffrey Alexander claimed was an ongoing universalization of the Holocaust as a symbol of radical evil. This universalization also supposedly led to the globalization of aesthetic standards in museum designs of memorial museums worldwide, deriving from Holoc
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