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This paper aims to present the specific functioning of the emotion of hatred from the point of view of the Aristotelian-Thomistic concept of emotions. This perspective is particularly relevant to the issue at hand because of its holistic and integral view of understanding human beings, including their emotional functions. In this paper, I consider the issue of the emotion of hatred in relation to other emotions against the backdrop of the structure of human action. When analyzing how hatred functions, I consider the notion of good and evil, which are linked to emotions and acts of will that play a vital role in the sphere of emotions. By correctly channeling one’s will towards the good, one is able to notice hatred arising within, and thus reflect upon it. Understanding how the emotion of hatred functions is essential for further research into how it is expressed.

This paper aims to study the historical experience of evil in Venezuela. From the history of the present time and the regimes of historicity, we inquire about the pernicious nature of the political and ideological mechanisms that, instituted by Chavismo, seek the subordination of the other, especially of those who oppose and resist it. Memory, testimonies and documentation thus allow us to show the institutionalization of violence and the use of evil as a political instrument.

In 1961, the Eichmann trial opened in Jerusalem, and its worldwide resonance through media coverage questioned the collective conscience about responsibility for Nazi crimes. German philosopher Hannah Arendt attended the process as a special correspondent for the U.S. magazine The New Yorker. Her Eichmann in Jerusalem: A Report on the Banality of Evil (1963) caused a great scandal: the author advanced the brazen idea of collective co-responsibility for Nazi crimes, reporting the identikit of a standard bureaucrat, a seemingly ordinary man, just like any one of us. Almost sixty years after its publication, this study adopts a primarily psycho(patho)logical perspective to reflect once again on the considerations Arendt shared in the Banality of Evil. In showing the multiple facets of banality, the research investigates recent results in the analysis of the criminal mind in order to shed light on the etiology of evil.

Writer, poet and translator Liliana Cora Foşalău is Professor of Literature at the «Alexandru Ioan Cuza» University in Iaşi, Romania. She writes and publishes texts in Romanian and French. Her poetic works include: Déshistoires (2014), Poeme de vreme şi vin. Le Vin. Le Temps (2015), Les Épreuves nécessaires (2019), and Pandelirice (2021). This interview, initiated by Armel Jovensel Ngamaleu, focuses on the latter collection of poems and is structured in four parts: « Écrire dans la crise… », « Au seuil du recueil, des paratextes », « Structure et réseaux thématiques », and « Esthétique et traduction ». Résumé Écrivaine, poétesse et traductrice, Liliana Cora Foşalău est professeure de littérature à l’Université « Alexandru Ioan Cuza » de Iaşi, en Roumanie. Elle écrit et publie des textes en roumain et en français. Parmi ses œuvres poétiques figurent : Déshistoires (2014), Poeme de vreme şi vin. Le Vin. Le Temps (2015), Les Épreuves nécessaires (2019) et Pandelirice (2021). Cet entretien, réalisé à l’initiative d’Armel Jovensel Ngamaleu, porte sur ce dernier recueil de poèmes et est structuré en quatre parties : « Écrire dans la crise… », « Au seuil du recueil, des paratextes », « Structure et réseaux thématiques » et « Esthétique et traduction ». Mots-Clés: Baudelaire; Camus; mal; pandémie; poésie; temps

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Copyright of Logos: Anales del Seminario de Metafísica (1575-6866) is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the Romanian fantastic fairy tales volumes “Fata răpită de Soare” (The Girl Kidnapped by the Sun), “Frumoasa Lumii” (The Beauty of the World) and “Inimă Putredă” (Rotten Heart), belonging to the I. Oprișan collection, several imaginary creatures from the earth, the air and the water can be identified. These creatures’ shapes and characteristics acquire fantastic dimensions and features, and their presence in the structure of the fairy tale marks a symbolic threshold. The human character in a crisis meets a numen being who mediates the passing from here to there, to the other realm. Thus, one passes from a familiar space to a contrasting, timeless one, representing a way towards self-knowledge. There will be confrontations in a fictional world with evil presences or benefic entities. Both in the ascendant and descendant spatial structures, the characteristics of the imaginary creatures usually get hyperbolic dimensions, thus increasing the suspence and emphasizing the dominant features.

The aim of this article is to situate the problem of the conflict of interpretations in Paul Ricœur by placing it in the context of Ricœur’s anthropological reflections on the questions of fallibility and evil. The article invokes the distinction between fallibility and evil and analyses the symbolic language of evil as a reason for the hermeneutic turn of Ricœur’s thought. The implications of this topic for the philosophical analyses of language and consciousness are then put in relief. The article explains the inner workings of the logic of the conflict of interpretations, showing its perspectival trait, and claims that this notion remains pertinent given that its method can today be applied to conflicts of interpretations other than those Ricœur dealt with.

Heidegger approaches the problem of evil in an unusual way. He disregards its moral connotations, intending to analyze it as a purely ontological problem intertwined with the concept of nothingness and the forgetfulness of being. A problem with this approach that is frequently commented upon is that it omits the aspect of human responsibility, as it portrays humans merely as passive recipients of fate. The aim of this study is to show that in his 1936 Schelling-Lecture Heidegger approaches the problem of evil in a more complex manner: on the one hand, he portrays evil as a necessary part of being; on the other hand, he leaves a certain space for decision making. This dimension, mostly overlooked in the literature, is highlighted in the study by means of three main steps: 1) analyzing the relevant paragraphs of Heidegger’s Schelling-Lecture; 2) identifying the inconsistencies that emerge in these paragraphs; and 3) offering a coherent interpretation of evil as a real possibility of human freedom.

Copyright of FLAMME is the property of Universite de Limoges and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of FLAMME is the property of Universite de Limoges and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of FLAMME is the property of Universite de Limoges and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ricoeur Studies / Etudes Ricoeuriennes is the property of University of Pittsburgh, University Library System and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Hannah Arendt’s claim that thinking is the last defense against the moral outrages of criminal political regimes sets the problematic of good and evil in relief. Human freedom, Paul Ricœur reminds us, is responsible for evil. The avowal of the evil of violence is thus the condition of our consciousness of the freedom to act anew. Aesthetic experience’s lateral transposition onto the planes of ethics and politics highlights our capacity to respond to exigencies in apposite ways. Exemplary representations of the good, the right, and the justexpress a desire for being. Eros is accordingly the law of every work, word, deed, or act that answers to a difficulty, challenge, or crisis. Bound to living experiences, thought attains its true height through interrogating, demystifying, and vacating frozen norms, standards, and mores. Judgment actualizes thought’s liberating effects in answer to the demands of the situations in which we find ourselves.

Ayn Rand, through her character Fransisco d’Anconia in Atlas Shrugged, taught that the Apostle Paul is wrong when he says money is a root of all kinds of evil. Instead, she argues that money is perhaps the greatest invention of humanity and is the foundation of civilization. In this article, Dr. Anderson challenges Rand’s understanding of good and evil first by comparing d’Anconia to Thrasymachus and then by considering good and evil in the Biblical Worldview. These connections make it possible to see how economics and religion are closely connected through basic assumptions about reality and our highest good. Without knowing our highest good we cannot make sense of either religion or economics.

Derk Pereboom, günümüz özgür irade tartışmalarının önde gelen isimlerinden biridir. Savunmuş olduğu katı bağdaşmazcılık (hard incompatibilism) görüşünün, onun ismiyle birlikte anıldığı söylenebilir. Pereboom’un daha az bilinen düşünceleri ise özgürlüğü ve sorumluluğu reddeden katı bağdaşmazcı görüşü ile sahip olduğu teistik inançları bağdaştırma çabasıyla alakalıdır. Ancak bu çabanın teistler açısından oldukça sorunlu görüldüğünü belirtmek gerekir. Zira pek çok teist, özgür iradenin ve sorumluluğun varlığı ile ilahi ödül ve ceza veya cennet-cehennem gibi anlayışlar arasında birbirini gerektirme ilişkisi olduğunu düşünür. Bu çalışmada ben hem özgür iradenin hem de sorumluluğun reddedildiği bir anlayış ile teistik bir inancı uzlaştırma çabasının bir örneği olarak Pereboom’un bu çabasını inceleyeceğim. Bu bağlamda, özgür irade ve sorumluluk olmaksızın kötülük problemi, insanların işlediği günahlar meselesi, cennet ve cehennemin ve yaşamın özellikle de teizm açısından nasıl bir anlama sahip olabileceğine ilişkin bazı sorgulamalarda bulunacağım. Akabinde böyle bir anlayışın ne kadar tutarlı olduğuna ilişkin bazı eleştirilere yer vereceğim ve kısa bir değerlendirmede bulunarak bitireceğim.

A new Italian edition of Rousseau’s treatise Émile calls for a reflection on its philosophical meaning and its relationship with the whole of Rousseau’s philosophical thought. The interpretation that the editor Roberto Gatti offers, both in his brief but weighty Introduction and in his footnotes, focuses on Rousseau’s religion and on the interpretation of the concept of evil in his thought. This reading has strong theoretical foundations; however, it is possible to understand Rousseau’s philosophy in a different way and with a different outlook on the outcomes of his thought, especially concerning its political aspects.

This text concentrates on the relationship of evil and tragedy in context of the book Von der Wahrheit (1947; On the Truth) by Karl Jaspers. In its first part, the essay describes a distinct way of understanding Kant’s ethical evil. In contrast, Jaspers associates evil with untruth and sees its origin in the divergence of all ways of embracing. In the “Über das Tragische” chapter, two concepts of evil may be observed – the will to evil and the hidden evil. Individuals are responsible for both of these evils, although they are not the cause. Nevertheless, evil is not tragedy. The second part of the essay presents a closer look at an argument of Jaspers that “all that is evil is not tragic” to prove that death and suffering are an integral part of the life. Tragedy is anchored in a transcendence. A tragic hero, even at the cost of his own life, fights for the truth and embodies new ideas by his demeanour. The essay further shows Jaspers’ argument that religion is antagonistic to tragedy, because salvation, as portrayed in the religions, precludes the possibility of the tragic death, as being absolutely and radically tragic. The essay demonstrates Jaspers’ specific conceptual grasp of the tragedy as the basic reality of life, which shows the transience of human life and universal order.

Copyright of Studia Universitatis Babes-Bolyai, Philosophia is the property of Babes-Bolyai University, Cluj-Napoca, Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In Nietzsche the autobiographical theme of disease has at its core the philosophical problem of pain. While he reflects daily on the actual condition of the ill person, Nietzsche oscillates the man like a pendulum. He defines him as ‘the most melancholic and most happy animal who suffers so profoundly that he must invent laughter’, as ‘the ill animal’ but also ‘the most courageous and most used to pain’. Nietzsche seems to be entertained no end by playing around with these definitions, almost as if he is making fun of Aristotle. It is in fact these two later quotations from the Genealogy that go on to construct the tracks on which his reflections on badness and suffering will move, marking out the area in which the decisive ‘match’ of the health of humanity is discussed. The first displays a Nietzsche who is always tranchant and blazing in its ability to conjure up the humanity of humans in few words. The highlight of the determinate article is original (‘the ill animal’) and shows that man is a unique animal who can define himself as being ill. The second suggests the image of a human being who tolerates pain with courage, arriving, just thanks to this journey of pain, to embark on a voyage leading to internal transformation. Nietzsche’s lifelong illness was what prompted him to develop the philosophical problem of pain and its relationship with thought. Taking advantage of his condition as a constant sufferer, Nietzsche strived to understand which directions human thought is able to take whenever it is ‘subjected to the pressure of evil’. The first is a hypocritical direction, represented by man’s attempts to remove pain from his life. Nietzsche denounces all justifications made for the purpose of providing at all costs a meaning for suffering, and which converge with the modern welfare society that dares to fashion mankind ‘without evil’. The other direction, however, is that of those who are not afraid to listen to suffering. Reflecting on his own personal situation, Nietzsche outlines the traits of human beings who reach out towards the mystery of existence and, shaken by the experience of pain, come to abandon their certainties and adopt a more critical view of themselves. ‘Every man is a medical history’, recites a posthumous fragment. Certainly, Nietzsche himself is the first to notice ‘his own story is the story of an illness and also of a healing’ – and this is not only true for him but for everyone who experiences suffering up close. This experience of pain – so intimate that it seems difficult to express in words – does not cause one to be locked up inside of oneself but rather serves to introduce a discussion on one’s subjectivity and as an occasion for a moral adventure into the profundities of one’s existence.

According to Jeremiah 23:10 the land mourns because of the unethical behaviour of the religious leaders in Judean society. The example set by these leaders gives leeway to the people of Judah to follow suit. The article discusses the relationship between the actions of people in society and the effect of their behaviour on the land. I depart from the assumption that this reciprocal relational reliance is the result of a particular worldview in which there exists interconnectedness of the divine, the people relating to this divine entity and the land allotted to them. The view argued is that Jeremiah 23:10 reflects a particular worldview consisting of the conceptual structures HOLY/COMMON and PURE/IMPURE. Besides discussing the issue of the relationship between the divine, the people and the land in 23:10 and 15, I make some suggestions relevant to the ecological debate in society.

The philosophical scoping often observes that both ugliness and evil have no entity and therefore can only be thought as diminished beauty and goodness. However, this diminishing entitlement is not only a lack, but may also bring about the possibility of greater beauty and goodness. In this sense, thinking about the beauty of evil has not been for many ancient and medieval authors a logical impossibility, but on the contrary a new way of speaking about the Beauty of the Universe. For many ancient and medieval authors, thinking of the beauty of evil has not been a logical impossibility, but on the contrary, a new way of speaking of the Beauty of the Universe. This has been the Augustinian and Dionysian approach, and it is also the one assumed by the well-known Summa Halensis, although from a perspective whose originality lies in the integration of these traditions. The intention of the present work is to analyze how the Summa Halensis understands that beauty is capable of integrating evil.

In the paper I consider the Greek term aischron as a candidate for a moral concept of evil, focusing on popular rather than philosophical Greek ethical thought. I distinguish between a wide and a narrow concept of evil, focusing in the enquiry on the latter. A narrow concept of evil is limited to a moral meaning, referring to moral agents and actions. In this use evil represents the strongest negative evaluative term of moral agents and actions. I begin the analysis of aischron with a scrutiny of its positive counterpart, kalon. I synthetically discuss the ongoing discussion regarding its meanings. I then turn to the term aischron and its cognates and conclude that its meanings have a similar, albeit not identical, range to kalon. In both cases the semantic field of these terms include a functional, aesthetic, and ethical component. I further argue that these three components are interconnected which suggests that the various meanings of kalon and aischron are not homonymous. On this basis I argue that the functional and aesthetic components present fundamental difficulties for reading aischron as denoting moral evil.

In The Brothers Karamazov, Fyodor Dostoevsky addresses the problem of how to recon- cile God’s goodness with the evil in the world by comparing the metaphysical implications of Ivan Karamazov’s and the Elder Zosima’s Euclidean and non-Euclidean epistemologies. For Ivan, the moral opposites of good and evil cannot be reconciled, just as two parallel lines cannot meet (Euclid’s fifth postulate). For Zosima, the symbol of the crucifix represents a meeting of the parallel lines and the moral opposites.

The article discusses the way in which literature can address evil, understood as the experience of absence and loss. The problem concerns artistic writing in general, as was stressed by Maurice Blanchot; but it also appears particularly in a collection of texts about absence, such as Container by Marek Bieńczyk, Is Not by Mariusz Szczygieł, and Things I Didn’t Throw Out by Marcin Wicha. At the same time, they are an attempt to fill the void through literary restitution of that which is lost.

The countless interpretations of The Master and Margarita emphasize the most disturbing thought for the readers. This is an amazingly simple and moving truth: from the clutches of the Soviet Empire which destroys the Master only Satan can release him. The Master’s saviour is the spirit of evil. In this article I would like to show Bulgakov’s rich and ambiguous topography of evil, then to expand view of the topography of good.

The aim of this paper is to provide a philosophical reading of a famous novel by Pär Lagerkvist entitled The Dwarf. The novel’s protagonist is to be found as the embodiment of evil. His diaries explore his own identity. Hence the paper shall employ the Dwarf's confessions to describe the ontology of evil. That will be then compared to the classical metaphysics of good and evil based on Plotinus’ Enneads. The ideas of evil’s homogenity, impenetrability, infertility and absurdity are studied. In the conclusion, the utmost importance of human freedom is indicated in these works of both Lagerkvist and Plotinus.

How can we reconcile religion and Enlightenment in Kant? I begin by analyzing Kant’s conception of a rational religion and the key concepts of radical evil and ethical community. I refer to many instances of overcoming evil in Kant’s work. First, I show that in the Anthropology, the cultivation of society is one possibility, while in the Idea for a Universal History, the unsociable sociability plays a role to accomplish a moral end. In Religion, on the other hand, only an ethical community can defeat evil. Since evil has its source in social relations, only a society of virtue can counteract passions. Second, I ask whether we can reconcile religious faith with rational Enlightenment or if some concepts used in Religion, such as radical evil, are only a disguise for anti-Enlightenment conceptions. Finally, I ask if it is reasonable to argue that we should keep religion as an important social practice or if it always brings a higher risk of anti-Enlightenment outcomes such as fanaticism. I analyze the case of Brazil, where the Evangelical church helped to elect a right-wing president with a very conservative and anti-Enlightenment agenda.

In this paper we will consider the presence of poetics and aesthetics of the evil and damnation respectively, typical for the French « damned poets », as well as the presence of the modern, avant-guard spirit in the Companions of Isidora Sekulić. By carrying out a comparative and intertextual analysis, firstly we will gradually discover a whole series of harmful but creative poetic images in Isidora Sekulić's work; these images draw their origins from black and grotesque romanticism (Hugo, Nodier, Sue, Nerval), then from Baudelaire and his « terrible » successors like Rimbaud and Lautréamont. In addition to this funeral imagery, we will also recognize plastic images of a physical illness, worthy of the realism or « clinical » naturalism of Zola and his successors. Secondly, we highlight the modern spirit of the Companions. This collection was published in 1913, the same year in which Guillaume Apollinare's Alcools appeared. The collection of prose fragments is the first work of the Serbian writer and at the same time represents a real breath of modernity just like the famous collection of poems by Apollinaire. It is in the context of antitradition and the modern spirit that we bring close the poetry of the French poet and the prose fragments of the Serbian writer. In her « short prose poems » Isidora Sekulić was able to recreate, poetically, her own experience of physical and moral pain. The end goal is to show the depth of Isidora Sekulić's poetic genius communicating, in an underlying but intense way, the earlier spirits who lived and died under the evil sign of the « Black Sun ». [ABSTRACT FROM AUTHOR]

This essay will address how Origen, an early Christian writer, theologian, and pastor, referred to plagues, epidemics, and misfortunes, and how he construed these phenomena in his theology, literary works, and pastoral practice. A comparison with Porphyry will be offered, who likely drew part of his daemonology from Origen. Those responsible for plagues in both Origen’s philosophical theology and in Porphyry’s philosophy are δαίμονες (demons or fallen angels for Origen, daemons for Porphyry; Origen knew and referred to the two views). Porphyry’s attribution of his daemonology to “certain Platonists” who “divulged” these theories probably alludes to Origen and situates Origen within the Platonic school. I suspect that Porphyry was influenced by Origen’s demonology in general and possibly by On Daemons, if his. Porphyry’s terminology of “divulging” corresponds to that used in his anecdote about Origen who, notwithstanding the oath not to divulge Ammonius’ esoteric doctrines, nevertheless did so in On Daemons and The King Is the Only Creator. This indirectly confirms that Porphyry was speaking of the same Origen. Porphyry’s conviction that evil daemons are responsible for plagues, epidemics, and natural disasters is the same as Origen’s in Contra Celsum, which Porphyry knew. Origen was aware that spiritual plagues are worse than physical ones, that misfortunes mostly befall the just, and took over Jesus’ criticism of the ancient view of misfortunes as divine punishments for an individual or his parents or ancestors.

Copyright of Oriens is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In his paper, “The Concept of Value in the Ethical Thought of Cardinal Karol Wojtyła,” Tadeusz Ślipko argues that the thought of Karol Wojtyła was not faithful to the truth. This paper attempts (1) to bring into question the validity of Tadeusz Ślipko’s claim and (2) to show that Wojtyła can be embraced not only as an ambassador of the truth, but that such an acceptance allows us to embrace the truth itself. The paper consists of three parts. After (1) framing the stage with a more developed showcase of Wojtyła’s view of value within the bounds of morality as seen from antiquity, it (2) summarizes Ślipko’s objections and reservations and, then, (3) expands on Wojtyła’s stance in relation to the objections and offers relevant solutions.

The paper analyzes Hannah Arendt’s report of the trial in which Adolf Eichmann was condemned for his responsibility in the Shoah. From the observation of the phenomenon and the phenomenology of the “Eichmann case” two problems, above all, emerge requiring philosophical investigation of a specifically moral nature. These problems concern, on the one hand, the banality of evil and, on the other hand, the relevance of human responsibility. Finally, the paper develops the idea of responsibility even for what we are not directly responsible, and justifies the ethical character of this attitude.

In his reflection on the nature of evil, the Neoplatonic philosopher Proclus affirms that evil itself (to autokakon) is “also beyond the abso­lute non-being” (epekeina kai tou mēdamōs ontos). With this assumption, he intends to reinforce the thesis of the non-existence of absolute evil, conceived as totally separate from good, and contrasted with the collat­eral and parasitic existence of evil mixed with good. He thus maintains a distinction between absolute evil and relative evil, conceived with reference to the distinction between absolute non-being (i.e., nothing­ness) and relative non-being. In Proclus, the thesis of the non-existence of absolute evil is presented as a necessary consequence of the non-dualist theory of evil in the sphere of a protology that identifies the first Principle of all things in the primary Good (identical to the supra-essen­tial One), and which aims to reconcile the absolute primacy of the latter with the presence of evil in some orders of reality.

This article proposes to analyze the relations between ethics and the poetics of testimony. It does so by testing Paul Ricoeur's analyses of testimony with the literary work of the Belarusian Nobel Prize winner Svletana Alexievitch. After having shown why witnessing occupies a type of expressivity that is singular in contemporary times, and then having been surprised by the strong links that unite witnessing and the experience of evil, Alexievitch's work is chosen to explain what the resource of the poetic could be, in the face of the question of evil. Ultimately, the consequences are drawn for the development of a practical wisdom in which testimony would be in a good place. [ABSTRACT FROM AUTHOR]

Imagining the Evil. The essay aims to walk along the way to the symbolic richness of Evil, starting from a critique of the Spaltung. Contemporary malign manifestations will be explored with the aid of Durand’s coincidentia oppositorum hermeneutics, in order to overcome the limits imposed by Modernity on Good and Evil. Special attention will be given to the microscopic everyday processes on which Simmel built his sociology upon. This last issue will be better understood through an analysis of the web television series Bloodline, where the evil manifests itself as a formative process.

Xavier Tilliette, a French Jesuit, recognized for his expertise in the history of German idealism -- Schelling in particular -- taught in both Paris and Rome. He is also known for his studies in philosophical Christology. These two dimensions of his thought, both philosophical and theological, are united in a spiritual attitude that existentialist concern brought to philosophy. Schelling's texts on evil offer him arguments to develop his thinking. This is born in the mentality of French reflexive analysis (Lequier). It is developed in France when Schelling's studies multiplied there (Bruaire). It energizes his philosophical friendships with Italian philosophers such as Luigi Pareyson. [ABSTRACT FROM AUTHOR]

The Mouth of Evil. Cannibalism, Aestheticization and Performativity in the Narrative Ecosystem of Hannibal Lecter. The paper explores from a socio-cultural perspective how the theme of cannibalism is used in the narrative ecosystem focused on Hannibal Lecter (four novels by Thomas Harris, five films, a television series). The imaginary related to food in this transmedial ecosystem illustrates the path that goes from procuring to preparation until consumption. In this key, the paper analyses the ways moral norms of a given era identify some relationships with food as normatively acceptable, while classifying others as "abnormal", referring to cannibal cultures (Kilgour 1990). Novels, films, and ABC series are analyzed according to two functions associated with the cannibalistic gesture (Arens 2001): the symbolic function associated with eating human flesh and the aestheticizing function. Finally, the paper debates the figure of the cannibalistic killer in ABC tv show, as a paradigmatic example of the transition from the classical hero to the postclassic hero (Cano-Gomez 2012) and the representation of evil in terms of identity performance, in the wider context of the post-seriality television (Brancato 2011).

Sed Non Satiata. For a Phenomenology of Evil in the Literary Imaginary of Dandyism. Our inquiry starts from a sociological key (with some references to Benjamin, Sartre and Bataille) and it has the objective to cartography the Evil’s phenomenology in dandyish imaginary in late ‘800 and early ‘900. In dandy we can see a way of being, to live, to take position towards the world. It’s an experience between “art and life” (typical of ‘800’s dandy) that is expressed especially throught the theory of provocation and the literary texture. It’s the evil’s theme to live in dandyish imaginary. Evil is for dandy’s culture an aesthetic tipology, you can think to sin parallelism trasferred on canvas by Fussli,Moreau, Redon, Whistler, Toulouse-Loutrec. In dandyism (Baudelaire, but also Wilde, Byron and Beerbohom) evil is an experience of strong anti-emotivity, artificiality and individualism that are expression of a humanity far from its charcteristic signs towards an invention level of good unmasking, of a desecrating irony.

Gender-oriented imagery of evil in anime from late 70's to present day. This paper examines the specific traits that evil developed within Japanese anime that became very popular in Italy from late 70's to present day. The aim of the study is to focus on the representation of evil that may take an evident or concealed gender-oriented stereotyped characterisation which is different in anime developed for boys or for girls. A content and frame analysis has been carried out on 16 case-studies in order to explore the features which define an imagery of evil differentiated by male or female audience. Some examples of this occurrence are: physical and psychological evil traits; rhetoric; metaphors; gender stereotypes; punitive actions against evil; the reasons why evil develops etc. Our results showed that gender stereotyping persists in the latest anime and is portrayed through the way the main and secondary evil characters are described. Furthermore, latent patterns of gender-oriented imagery of evil emerge through evil characters’ ability to neutralize the empowerment conquered by female leads during conflicts.

Beyond the imaginary of science: the chronic disease between hospitalization and daily life. Modernity has produced the image of the disease like an organic disorder on which the medicine operates, by its scientific method, to lead the body back to the norm. So, the modern medicine carries out a soteriological function: to emancipate man from the utmost Evil and save him from death. The scientific paradigm has interpreted the disease by the opposition good/evil, separating it from the life and controlling it by its instruments. The consequent medicalization of social space is a reply to the need to keep the order purging the society from every form of Evil. But what happens when the chronic disease gets out from under science and enters daily life? When difference imposes on the social order and the disease, rather than being forced into elsewhere, is part of the life obligating us to recognise an indissoluble bond between good and evil? The article will try to respond to these questions, from the analysis of the process of social construction of the modern categories of health and disease and the related imaginaries.

Imagining the Evil. The essay aims to walk along the way to the symbolic richness of Evil, starting from a critique of the Spaltung. Contemporary malign manifestations will be explored with the aid of Durand’s coincidentia oppositorum hermeneutics, in order to overcome the limits imposed by Modernity on Good and Evil. Special attention will be given to the microscopic everyday processes on which Simmel built his sociology upon. This last issue will be better understood through an analysis of the web television series Bloodline, where the evil manifests itself as a formative process.

In this research, we try to shed light on the important place that the East occupies in the literary library in the world and particularly in France. Indeed, the East attracts much attention of men of letters since the Crusades (Chateaubriands, Lamartine, Hugo, Rousseau... etc.) and love for him grew with time especially in the 19th century (the era of progress and science). However, Baudelaire did not see the Orient as a geographical place but an idea and a literary aesthetic that adds beauty to his poetry. Through this research, we try to reveal the mechanism by which Baudelaire introduced the East in his Flowers speaking of his ability to link the concrete (the East) to the abstract (the beauty and perfection).

In lieu of an abstract, here is a brief excerpt of the content: "Francis Wolff a plus d’une corde à son arc. Outre sa défense et illustration de la « philosophie générale », outre sa promotion d’une métaphysique descriptive qui procède par figures empruntées aux Anciens, outre son ontologie anthropologique, outre sa philosophie de la musique, sans oublier sa philosophie taurine, Francis Wolff aborde le problème de la théodicée. Il le fait avec une force et une netteté peu communes. Non que le problème fût absent des esprits, mais son traitement pouvait avoir tendance à se couvrir de l’autorité de la chose jugée : « depuis Kant nous savons que toute théodicée est vouée à l’insuccès... Kierkegaard a bien montré que le mal se résout dans le désespoir, Hans Jonas nous a appris que Dieu, réduit à l’impuissance, n’est pour rien dans le mal qui défigure l’être humain... ». Sans ignorer ces considérations, Francis Wolff a inauguré un véritable « retour de la théodicée » sur la scène philosophique francophone, en réclamant un réexamen des termes mêmes du problème."

Among the multiples thematic components that have a role in the Fantastic Fiction, this study aims at analyzing the particular case of the myth of the Devil, from the Greek diabállein, that means “to separate”, but also “to mislead”. From this double meaning, it is examined more specifically the novel Le diable amoureux (1722), by Jacques Cazotte, the melting pot of the different sources which are at the origin of the emergence of Fantastic Literature and the figure of Devil. In the eighteenth century, this presence remains as the emblematic representation of the Evil, but its actualization in the different novels of the time suggests a familiarity until then unusual.

Copyright of Studia Universitatis Babes-Bolyai, Philologia is the property of Babes-Bolyai University, Cluj-Napoca, Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ricoeur Studies / Etudes Ricoeuriennes is the property of University of Pittsburgh, University Library System and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article examines the interpretation of Leo Tolstoy’s ethical conception provided by a Russian poet Maximilian Voloshin. A brief exposition of Tolstoy’s ethical conception position of a person’s concern for their soul is provided. In this regard, the requirements of love and nonviolence are not of value in and of themselves but are subordinate to the main cause of salvation, the improvement of a person’s soul. This is the point on which Voloshin focuses his criticism reproaching Tolstoy for selfishness. Non-resistance to evil by violence is paradoxically interpreted by Voloshin as evasion from evil. Voloshin emphasizes that Tolstoy’s understanding of evil is simplified due to his failure to understand the sinful nature of mankind. Voloshin opposes Tolstoy’s ethics interpreted by him in this manner with his own ethical conception suggesting that it is necessary to not move away from evil in the world but, on the contrary, take it into oneself and strive to transform it with the internal forces of good. In conclusion, it is examined that despite their differences both thinkers agreed that responding with evil to evil is unacceptable from the point of ethics. Both Tolstoy and Voloshin were also characterized by the implementation of their ethical provisions in their personal lives.

This essay responds to a question Prof. I. J. J. (Sakkie) Spangenberg asked the author at the 2015 meeting of the OTSSA with regard to the use of the OT in current South African discourse. It pertained to the use of an OT text in a context that is historically and culturally removed from the story: why is the figure of Cain used to illustrate perpetrator discourse in postapartheid society? The author argues that the figure of Cain draws, on the one hand, attention to the responsibility of South African whiteness towards apartheid and its after effects, and explores, on the other hand, the respons(e)-ability of ordinary (white) Bible readers in this regard. There are good reasons or warrants for focusing on Cain as perpetrator by accepting or adhering to the advice fostered by post-Holocaust hermeneutics in Germany as well as by criticism of archetypal myths in the cultural archive. In framing this responsibility and respons(e)-ability, a brief discussion of the German socio-political and religious discourse after the Holocaust and its relevance for thinking about Cain is provided, followed by an exploration of the value of Cain as an archetype in the cultural archive. Lastly, the essay will analyze Fernand Cormon’s painting, Cain (1880) as part of the cultural archive in order to function as a heuristic key to interrogate evil and understand the figure of Cain.