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A Multi-Part Series Re-Imagining The Memoirs Of One Global Citizen's Travels Through The Middle East And Asia. Based on actual events; some details have.
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The problem is that instead of facilitating such understanding, heinous crimes are generally seen as more of a circus show than something we should try to understand.
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And when we do try to lift the curtain to see the humanity behind the exterior, others often stop us from taking a good look. Discussing the concept of evil is still largely a taboo. When attempts at empathy and understanding are made, there is often a particularly vicious utterance that is used to shut them down; the implication is that we should not empathize with some people, lest we suggest that we too are evil.
Want to discuss pedophilia? That must mean you are a pedophile. Mention zoophilia? So, you are saying you want to have sex with animals. Want to talk about murder fantasies? You are clearly a murderer at heart. Such curiosity shaming tries to keep a distance between us and the people who are perceived to be evil.
But such a distinction is not only adverse for discourse and understanding, it is also fundamentally incorrect. We may think that our labelling of others as evil or bad is rational, and our behaviour toward such individuals justified, but the distinction may be more trivial than we expect. We should all explore the similarities between the groups of people we consider evil and ourselves, and engage with a critical mind to understand them.
Our reactions to deviance may ultimately tell us less about others and more about ourselves. So, is there really such a thing as evil? Subjectively, yes. You can call sadistic torture or genocide or rape evil. You may mean something very specific and have well-reasoned arguments as to why you have called a particular person or act evil. But as soon as you have a discussion about it with others, you may find that what you think is an undeniable act of evil is not perceived that way by them.
Certainly by the time you bring people who have committed the act into the discussion, you are likely to encounter a different perspective. To once again cite Nietzsche, evil is only created in the moment when we perceive something as such. And just as quickly as we can make evil, if our perception shifts, it can disappear. We make evil when we label something so. Evil exists as a word, as a subjective concept.
But I firmly believe there is no person, no group, no behaviour, no thing that is objectively evil. Perhaps evil only really exists in our fears.
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When we learn that evil is in the eye of the beholder, we begin to question the beholder and the society they live in. And when we turn our attention to ourselves, we realize that we sometimes curiously even betray our own sense of morality. Because of what I consider an insurmountable problem of subjectivity, I think that neither humans nor actions should be labelled evil.
Instead, I cannot help but see a complex ecosystem of decisions, cascades of influences, multifaceted social factors. I refuse to summarize all of this into a single hateful word. But not believing in evil as an objective phenomenon does not make me a moral relativist. I believe in fundamental human rights.
I believe that intentionally causing pain and suffering is inexcusable. I believe we need to take action when individuals violate the social contracts we make when we live as part of a society. More importantly, though, knowing the various influences that can contribute to problematic behaviour makes us more likely to identify these influences and to stop them from having their full effect. Understanding that we are all capable of much harm should make us more cautious and more diligent. This is a powerful gift indeed.
- In the Eye of the Beholder - ANU
If you read my new book, you might get the impression that humans are awful creatures. I am actually far more interested in showing that things we often refer to as evil are part of the human experience. We may not like the consequences, but human tendencies are neither inherently good nor bad — they just are. Confusingly, the foundation of much that makes us do harm also leads us to do things that benefit society. They both involve a feeling of not being constrained by rules.
Creativity has given us modern medicine, modern technology and modern civility, but it has also given us cyanide, nuclear weapons and bots that threaten democracy. Great benefit and great harm can readily come from the same human proclivity. Similarly, deviance can be a good thing.
Deviating from the norm can make us villains, but it can also make us heroes.
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Like the kid at school who stands up to bullies on behalf of another, or the soldier who disobeys orders to kill civilians, or the therapist who refuses to write off pedophiles. Even the author of the Stanford prison experiment, Philip Zimbardo, who showed how easily we can be led to behave badly, has turned his attention over the past few years to studying extreme pro-social behaviour. Like evil, heroism is often seen only as a possibility for outliers — people who are abnormal, special.
But Dr. But we should all be so lucky. As Dr. To do this, we need to do three things. First, we need to share stories of normal people standing up for their values. Because not all heroes wear capes. Second, we need to put ourselves in a state of readiness to act heroically when the opportunity arises, through imagining acting heroically and having a plan as to what we would do in an emergency. They can recruit others, therein changing the wider personal, political or social landscapes.
When we understand what leads to harm, we can begin to fight against it. This involves taking action to stop harm, fighting against our own urges to do harm, and helping people who have done harm to get better. And whatever we stand for, fight for, feel for, we must never dehumanize each other. I encourage you instead to think the unthinkable, speak of the unspeakable, explain the unexplainable, because only then can we begin to prevent that which others have deemed unpreventable.
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