Evil acts not evil people: their characteristics and contexts

Abstract: The problem of evil has vexed philosophers and theologians for centuries and anthropologists, sociologists, psychoanalysts and analytical psychologists in more recent times. Numerous theories have been proposed but there is still little agreement on such basic questions as the nature of evil, what constitutes and motivates an evil act, and how we resolve conflicts between individuals and groups in which evil acts are being committed. I am proposing that evil should be used as an adjective, and not as a noun. As such it should be employed to qualify acts of persons rather than their character. This change would enable us to eschew foundational explanations of evil and, therefore, to examine evil acts in their contexts and so better discern their nature and motivation. I will contend that evil acts begin when an individual makes, or members of a group make, assertions about the ‘naturalness’ of their own acts and, correspondingly, the ‘unnaturalness’ of the acts of others. I will suggest that this results from the anxiety that ensues when they cannot adequately signify their experience of these acts. When this occurs, those so treated are dispossessed of their ‘personhood’, allowing members of the ‘natural’ group to violate their ‘boundaries' with impunity. These violations can range from the relatively innocuous such as being ignored to the extreme such as genocide. I am asserting that all these acts should be termed evil as they derive from the same semiotic process of ‘naturalizaton’. I will discuss ways of preventing individuals or groups from embarking on the process of ‘naturalization’ and describe the types of contexts that might reduce or eliminate the commission of evil acts by those already engaged in their perpetration. To demonstrate these ideas I will use examples from my personal experience, from analytic theory and from the ‘troubles' in Northern Ireland.     

Materials for an analysis of a just universe

There is one assumption that is shared by practically all popular religious and philosophic systems, ancient and modern, Eastern and Western. In truth it may well be that it is this single assumption which makes such ‘systems’ possible. That shared assumption is the belief in a ‘just universe’, i.e. ‘just’ in the sense of morally ordered, morally predictable and morally explainable. This assumption rests, as most assumptions must, on pragmatic grounds; that is to say, the assumption is retained or used because it gets the users where they want to go, i.e. the assumption works. But if it could be shown that this assumption, aside from being useful, leads to insuperable logical or empirical problems, then this might be prima facie grounds for rejecting the assumption. Part I examines the historical roots of the assumption of a just universe. Part II, examines three implications that would seem to follow from the assumption that the universe, the world, is a just place in which to live. Part III explores the unacceptable consequences that are found in and that follow from these three implications and that necessitate the rejection of the assumption of the just universe of Part I.     

Personal and social protective factors of cyberhate: A general strain theory approach

Adolescents of today grow up in a connected world. While online communication offers great opportunities, it can also have negative impact on adolescents' life. In this work, we are interested in the use of online communication tools to share and create cyberhate content. Anchored in the general strain theory, we studied how social support (i.e., parental, peers and teacher support) may be related to cyberhate perpetration. We further tested how personal characteristics such as empathy, self-esteem and anxiety could predict the propensity to be involved as cyberhate perpetrators. We collected self-reported questionnaires of 1019 French young people (13.04 years; ranging from 9 to 17) and measured their perceived (a) parental, (b) peers and (c) teachers' support as well as their (d) empathy/benevolence, (e) self-esteem and (f) anxiety. We also measured cyberhate perpetration and the association between perpetration, social support and personal characteristics. Our results highlight that parental and teacher support represent protective factors for cyberhate perpetration. Our results further suggest that self-esteem is negatively linked to the propensity to cyberhate perpetration.     

NATURAL SELECTION AND THE PROBLEM OF EVIL: AN EVOLUTIONARY MODEL WITH APPLICATION TO AN ANCIENT DEBATE

Abstract. Since Darwin, scholars have contemplated what our growing understanding of natural selection, combined with the fact that great suffering occurs, allows us to infer about the possibility that a benevolent God created the universe. Building on this long line of thought, I develop a model that illustrates how undesirable characteristics of the world (stylized “evils”) can influence long‐run outcomes. More specifically, the model considers an evolutionary process in which each generation faces a risk from a “natural evil” (e.g., predation, disease, or a natural disaster) subsequent to a basic resource allocation game. This allows both resource allocation and the natural evil to influence the number of surviving offspring. As the model shows, when the risk from the natural evil can be mitigated through the benevolent behavior of neighbors, the population may have increasing benevolence as a result of (1) greater risk from the natural evil and (2) a greater degree to which selfish individuals transfer resources to themselves in the resource allocation game. The main implication is that a world with evolutionary processes (in contrast to a world of static design) can allow two factors that have traditionally been considered “evils”—namely, the indiscriminate cruelty of the natural world and the capacity for humans to harm each other—to promote desirable long‐run outcomes.     

High and low trait anger, and the recognition of anger problems

This study compared three groups of people: (a) high trait anger individuals who recognized personal anger problems (HR); (b) high trait anger individuals who did not recognize personal anger problems (HNR); and (c) low trait anger individuals not reporting personal anger problems (LNR). Compared to LNR participants, HR and HNR groups reported more anger-out (i.e., outward negative expression of anger such as arguing with others), anger-in (i.e., anger suppression and harboring grudges), greater desire to use and actual use of physically aggressive anger expression (e.g., pushing or shoving someone), and less anger control-in (i.e., emotionally focused strategies to lower anger such as relaxation) and anger control-out (i.e., behaviorally focused strategies such as being patient with others). HR individuals reported more trait anger (i.e., higher propensity to experience anger) and less anger control-out than the HNR group. Gender did not relate to the recognition of anger problems. Findings were discussed with regard to theory and clinical implications.     

THE EXISTENCE OF GOD AND THE CREATION OF THE UNIVERSE

Abstract. Kant argues that any argument for a transcendent God presupposes the logically flawed ontological argument. The teleological argument cannot satisfy the demands of reason for a complete explanation of the meaning and purpose of our universe without support from the cosmological argument. I avoid the assumption of a perfect being, and hence the ontological argument, in my version of the cosmological argument. The necessary being can be identified with the creator of the universe by adding analogical mental relations. The creation of the universe is then shown to reflect modern scientific cosmology as well as stories and metaphors in the Eastern and Western religious traditions and to resolve the problem of evil.     

A Humean objection to Plantinga’s Quantitative Free Will Defense

Plantinga’s The Nature of Necessity (1974) contains a largely neglected argument for the claim that the proposition “God is omnipotent, omniscient, and wholly good” is logically consistent with “the vast amount and variety of evil the universe actually contains” (not to be confused with Plantinga’s famous “Free Will Defense,” which seeks to show that this same proposition is logically consistent with “some evil”). In this paper I explicate this argument, and argue that it assumes that there is more moral good than evil in the cosmos. I consider two arguments in favour of this assumption, proposed by William King and Plantinga respectively, and argue that they are flawed. I then consider a sceptical objection to the assumption due to David Hume, and argue that this objection is at least prima facie plausible.     

William Joseph (Bill) Ginnane

Alexander Bird has a two-part argument to the effect that God could only have created a world without physical evil by changing either the laws or the initial conditions of the universe, and that no such world would be at all like ours: so God is not responsible for physical evil. I argue that both parts of his argument fail.     

Unmitigated agency and unmitigated communion: An analysis of the negative components of masculinity and femininity

The negative components of masculinity and femininity, conceptualized by Spence and her colleagues (1979) as unmitigated agency and unmitigated communion, were explored by examining dominant and submissive acts used in their expression. In three separate sessions, subjects (N=129) completed scales designed to measure these constructs, a Dominance Act Report, and a Submissiveness Act Report. Dominant acts used in the expression of unmitigated agency involved the formation of separations (e.g., making decisions without consulting the others involved in them), narcissistic self-assertion (e.g., telling others to perform one's menial tasks), and self-protection (e.g., bluffing one's way out of an embarrassing situation). Submissive acts used in the expression of unmitigated communion involved failing to make normatively appropriate agentic responses (e.g., walking out of a store knowing that one had been short-changed) and subjugating personal desires to group wishes (e.g., giving up vacation plans in deference to the preferences of others). Discussion focuses on elaborating the concepts of unmitigated agency and unmitigated communion.     

An existential function of evil: The effects of religiosity and compromised meaning on belief in magical evil forces

In three studies, we tested the assertion that the need for meaning motivates belief in magical evil forces. Believing that there are magical evil forces at work in the world, though unpleasant, may contribute to perceptions of meaning in life as the existence of such forces supports a broader meaning-providing religious worldview. We assessed religiosity, measured (Study 1) or manipulated (Study 2) perceptions of meaning, and assessed the extent to which participants attributed a murderer’s actions to magical evil causes (e.g., having a dark soul). Low levels of perceived meaning or experimentally threatened meaning were associated with a greater tendency to make magical evil attributions, but only among individuals reporting high levels of religiosity. In Study 3, we assessed religiosity, experimentally threatened perceptions of meaning, and measured general belief in magical evil forces. Meaning threat increased belief in magical evil, but only among those reporting high levels of religiosity.     

Children expect generic knowledge to be widely shared

The ability to acquire and store generic information (that is, information about entire categories) is at the core of human cognition. Remarkably, even young children place special value on generic information, often inferring that it holds important insights about the world. Here, we tested whether children's assumptions about the nature of generic information guide their expectations about how widely known this information is. Across four experiments, 4- to 7-year-old children (N=192) were presented with novel facts in either generic (e.g., "Hedgehogs eat hexapods") or non-generic (e.g., "This hedgehog eats hexapods") format and were asked whether other people (e.g., their moms, grown-ups in general) knew these facts. Overall, children were more likely to say that others knew the generic than the non-generic facts. In addition to highlighting the centrality of generic knowledge in early cognitive life, children's assumption that generic facts are widely known has implications for their social cognition and academic achievement, as well as for the process of language acquisition.     

Linking Family-of-Origin Experiences and Perpetration of Sexual Coercion: College Males’ Sense of Entitlement

Sexual coercion on college campuses has become of major concern in recent decades. In recent years, researchers and policy makers have called for greater attention to this topic in order to reduce the sexual violence on college campuses. Recent research has examined the impact of family-of-origin experiences on the perpetration of sexual coercion. The current study examines the association between family-of-origin experiences, such as warmth and hostility between parents, inconsistent parenting, and overparenting during childhood, and the perpetration of sexual coercion among emerging adult males while examining feelings of entitlement as a possible mediator. Data from 326 male undergraduate students were analyzed using structural equation modeling. Results show that warmth and hostility between parents has a significant association with parenting behaviors (i.e., overparenting and inconsistent parenting) and that hostility between parents is associated with the perpetration of sexual coercion by the offspring in young adulthood for males. Also, findings suggest that while overparenting and inconsistent parenting during childhood are not directly associated with the perpetration of sexual coercion during emerging adulthood, they are strongly related to feelings of entitlement, which in turn was found to be associated with the perpetration of sexual coercion for males. These results have important implications for family life education, including relationship and parenting education, and for future research.     

Demons are everywhere: The effects of belief in pure evil,demonization, and retribution on punishing criminal perpetrators

Do preconceived beliefs about evil influence perceptions and punishments of those who harm others? We examined the effects of belief in pure evil (BPE), demonization, and belief in retribution on punishment of a stereotypically (vs. non-stereotypically) evil criminal. Participants punished the stereotypically evil perpetrator more (i.e., greater recommended jail time, opposition to parole, and support for his execution) because of increases in demonization (i.e., greater perceptions of the criminal as wicked, evil, and threatening), but not increases in retributive feelings. However, regardless of the criminal’s exhibited stereotypically evil traits, greater BPE predicted harsher punishment of the perpetrator; both greater demonization and stronger retributive feelings mediated the relationship between BPE and severe punishments. Further, effect sizes indicated BPE (vs. the evilness manipulation) more strongly predicted demonization and punishment. Thus, some individuals naturally see perpetrators as demons, and retributively punish them, whether or not there is more explicit stereotypic evidence of their evil dispositions.     

Understanding Miscommunication: Speech Act Recognition in Digital Contexts

Successful language use requires accurate intention recognition. However, sometimes this can be undermined because communication occurs within an interpersonal context. In this research, I used a relatively large set of speech acts (n = 32) and explored how variability in their inherent face-threat influences the extent to which they are successfully recognized by a recipient, as well as the confidence of senders and receivers in their communicative success. Participants in two experiments either created text messages (senders) designed to perform a specific speech act (e.g., agree) or interpreted those text messages (receivers) in terms of the specific speech act being performed. The speech acts were scaled in terms of their degree of face threat. In both experiments, speech acts that were more threatening were less likely to be correctly recognized than those that were less threatening. Additionally, the messages of the more threatening speech acts were longer and lower in clout than the less threatening speech acts. Senders displayed greater confidence in communicative success than receivers, but judgments of communicative success (for both senders and receivers) were unrelated to actual communicative success. The implications of these results for our understanding of actual communicative episodes are discussed.     

Societal rule evaluations: Adolescent offenders' reasoning about moral,conventional, and personal rules

This study investigated adolescent offenders' (81 felons and 83 misdemeanants) evaluations of three types of societal rules (moral, conventional, and personal) on dimensions pertaining to importance, sanctions, authority, and individual choice. In addition, participants selected the acts which should be under personal jurisdiction. Participants provided reasons (i.e., justifications) to support their evaluations. The judgment evidence suggests that the moral rules were considered the most important, the transgressions the most wrong, the violators the most deserving of punishment, and the acts the least acceptable when permitted by an authority. With regard to these same dimensions, conventional rules and violations were ranked second; whereas, the personal rules were ranked third. Offender status differences were obtained for importance ratings and for deservedness of punishment. Justifications for moral events reflected reasoning from both the moral (e.g., other's welfare) and conventional (e.g., social order) domains. Reasoning about conventions involved both conventional and personal concerns; whereas, justifications about personal issues focused on individual prerogatives. The implications of these data are discussed. © 1996 Wiley-Liss, Inc.     

A self-determination theory approach to problematic drinking and intimate partner violence

Problematic drinking has long been established as an important antecedent to the perpetration of intimate partner violence (IPV). As little research has evaluated individual differences beyond anger in this association, this research examines problematic drinking and IPV perpetration through the lens of self-determination theory (SDT), the relational perspective suggesting individuals are motivated to be in their relationship for autonomous (i.e., self-driven) and controlled (i.e., guilt-driven) reasons. We test the hypothesis that problematic drinking is more strongly associated with IPV among those who are controlled in their motivation in four independent samples (N?=?617). College students in relationships completed measures of alcohol consumption, negative alcohol-related consequences, relationship motivation, and IPV perpetration. Results generally suggested that the association between both alcohol consumption and negative alcohol-related consequences and IPV perpetration is only significant among those endorsing greater controlled motivation. This study supports problematic drinking as not being an equal risk factor for all individuals, and suggests that some people may be more vulnerable to problematic drinking resulting in relationship aggression.     

Psychoanalysis as a Pocket of Resistance Against Inhumanity: Commentary on Paper by Rachael Peltz

In this commentary I discuss ways in which Rachael Peltz makes use of a work of art—John Berger's The Shape of a Pocket—to glimpse “the absent,” Berger's word for the inarticulate living core of human experience. I first take up the idea that art must overcome the existent as “an act of resistance instigating hope” (Berger, 2001, p. 22). Each of the mediums in which art (including the art of psychoanalysis) is made involves the artist's effort to overcome the resistance inherent in transforming one form of experience (e.g., an analyst's reverie experience) into another (e.g., an intervention or an analytic essay). Peltz describes the state of mind necessary for such transformational movement as “an attitude of receptivity to whatever is about to happen,” but never completely comes into being. A second strand of thought that I discuss is the idea that disappearance is as important a part of the human condition as is appearance. Dreams, for example, would lose their mystery and power if they were not just out of reach, perpetually receding. And finally, I comment on how Berger and Peltz share the belief that each of us is personally responsible for making our own individual effort to come together with others to create acts of resistance against man's inhumanity to man.     

A GOD THAT COULD BE REAL IN THE NEW SCIENTIFIC UNIVERSE

We are living at the dawn of the first truly scientific picture of the universe‐as‐a‐whole, yet people are still dragging along prescientific ideas about God that cannot be true and are even meaningless (e.g., omniscience) in the universe we now know we live in. This makes it impossible to have a coherent big picture of the modern world that includes God. But we don't have to accept an impossible God or else no God. We can have a real God if we redefine God in light of knowledge no one ever had before. The key question is, “Could anything actually exist in the scientific universe that is worthy of the name, God?” My answer is yes: God is an “emergent phenomenon,” as real as the global economy or the government or the worldwide web, which are all emergent phenomena. But God arose from something deeper: the complex interactions of all humanity's aspirations. An emerging God has enormous implications.     

The Abductivist Reply to Skepticism

Abductivists claim that explanatory considerations (e.g., simplicity, parsimony, explanatory breadth, etc.) favor belief in the external world over skeptical hypotheses involving evil demons and brains in vats. After showing how most versions of abductivism succumb fairly easily to obvious and fatal objections, I explain how rationalist versions of abductivism can avoid these difficulties. I then discuss the most pressing challenges facing abductivist appeals to the a priori and offer suggestions on how to overcome them.     

Belief in Supernatural Evil and Mental Health: Do Secure Attachment to God and Gender Matter?

This study examines whether belief in supernatural evil is associated with mental health. In addition, it assesses how secure attachment to God moderates this association and how gender conditions the moderating effect of secure attachment to God. Among a variety of mental health outcomes, this study focuses on general mental health problems as well as anxiety-related disorders (e.g., general anxiety, social anxiety, and paranoia). Using data from the 2010 Baylor Religion Survey (N = 1,627), the analyses reveal that belief in supernatural evil is positively associated with general anxiety and paranoia. In addition, secure attachment to God buffers the positive associations between belief in supernatural evil and social anxiety and paranoia. Yet, when general mental health problems and general anxiety serve as the outcome measures, secure attachment to God attenuates the positive associations of belief in supernatural evil with mental health only for women, but not men. These results underscore the ways that religious beliefs have both positive and negative implications for mental health. Furthermore, they highlight the importance of gender in the complex relationships between religious beliefs and mental health.