IndexIntroductionDehumanization as an explanation of evilHumanity as a catalyst for evilConclusionIntroductionThroughout human history, the presence of moral conflicts and dilemmas has been undeniable. From wars and genocides to acts of individual malevolence, the concept of evil has always been intertwined with human existence. We often classify individuals like Hitler as embodiments of evil, yet these figures were once ordinary human beings. Hitler, for example, harbored aspirations to pursue artistic endeavors, but ultimately orchestrated the deaths of millions of people. How does an individual go from ordinary to malevolent? Where does evil come from? This essay will try to answer these questions. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original EssayDehumanization as an Explanation of EvilThe conventional explanation often attributes evil acts to the dehumanization of others. According to this view, offenders fail to recognize the humanity of their victims, viewing them simply as means to an end or as inferior beings. As a result, they commit atrocities without recognizing the moral implications of their actions. This perspective has found support in various texts and studies, suggesting a correlation between dehumanization and the commission of evil deeds. However, recent studies question this notion, proposing instead that it is the recognition of humanity, combined with fear, that generates evil. Many individuals do not perceive themselves as inherently evil, but instances of malevolence persist. This paradox implies that evil may be an innate aspect of human nature, suppressed by social norms and structures. In the absence of these constraints, primal instincts can resurface, leading to acts of ferocity. The character of Kurtz in Joseph Conrad's "Heart of Darkness" exemplifies this regression to barbarism when removed from the constraints of civilization. Similarly, William Golding's "Lord of the Flies" describes how the absence of social order pushes a group of abandoned boys into the wilderness. In both narratives, the veneer of civilization fades, revealing the inherent capacity for evil in individuals. Without the moral guidance provided by society, individuals may lose their moral compass, unable to discern between right and wrong. This is evident in Hank Mitchell's character arc in "A Simple Plan". Initially resistant to the allure of ill-gotten gains, Hank eventually gives in to temptation, committing acts of violence to protect the stolen money. His moral deterioration highlights the destabilizing influence of greed and moral ambiguity. The dehumanization of others becomes a rationalization of evil actions, as perpetrators justify their behavior based on perceived superiority or utilitarian ends. Hitler's belief in the inferiority of the Jews, for example, served as self-justification for his genocidal campaign. Similarly, Sarah Mitchell in "A Simple Plan" manipulates others in pursuit of wealth, demonstrating how the corruption of material gain can lead to moral decay and acts of malevolence. Humanity as a catalyst for evil The abuses at Abu Ghraib prison serve as a stark reminder of the depths of human depravity. Shocking images emerged in 2006, revealing the appalling mistreatment inflicted on Iraqi prisoners by US military personnel. These acts of inhumanity included smearing prisoners with excrement and subjecting them to degrading humiliations, such as forming human pyramidsnaked. Psychologist Phillip Zimbardo, famous for his Stanford Prison Experiment, assumes that individuals engage in such heinous acts when circumstances permit. Guards, burdened with overwhelming workloads and the fatigue of long shifts, found themselves emboldened to commit atrocities against prisoners. Zimbardo suggests that under such conditions, empathy, altruism, and morality are eroded, leading otherwise ordinary individuals to perpetrate evil acts. He observes, "Situations can be powerful enough to undermine empathy, altruism, morality, and to cause ordinary people, even good people, to be seduced and do really bad things." This erosion of empathy is a dangerous precedent that can escalate into further wrongdoing. The Europeans depicted in Joseph Conrad's “Heart of Darkness” exemplify this dehumanizing mentality, viewing Africans not as other humans, but as primitive savages. Such dehumanization serves to rationalize further injustices, such as the institution of slavery. Over time, the perpetuation of dehumanization across cultures, religions, and races has led to the creation of relative scales of humanity. Psychologist Nour Kteily's research reveals the prevalence of prejudice among certain demographics, with some individuals ranking certain groups lower on the scale of humanity, similar to animals. Kteily's study, conducted in 2017, highlights growing intolerance towards Muslims and immigrants, partly attributed to political rhetoric, such as President Trump's dehumanizing portrayal of migrants and refugees. This cycle of dehumanization fuels animosity and violence, as marginalized groups respond to their dehumanization with acts of resistance. Kteily's findings are reflected in his statement: “Dehumanization doesn't just happen in wartime. It's happening right here, right now. And every day, good people who don't see themselves as bigoted and prejudiced still fall prey to it.' This cycle is evident in conflicts and wars around the world. The abuses of Abu Ghraib, for example, were cited as justification for the brutal beheading of American businessman Nick Berg by Islamic militants in 2004. The beheader continues this cycle of evil by saying, "We tell you that dignity of Muslim men and women at Abu Ghraib and others are not redeemed except with blood and souls. From us you will receive nothing but coffin after coffin flies" by William Golding highlight the consequences of dehumanization. The protagonist, Piggy, is subjected to dehumanizing treatments by his peers, who mock his ailments and physical characteristics. This dehumanization influences perceptions and behaviors, contributing to escalation of violence and cruelty. However, an alternative perspective assumes that evil arises not from the dehumanization of others, but from the recognition of their humanity. Psychology professor Paul Bloom argues that acts of cruelty often arise from a deep recognition of the victim's humanity. Perpetrators view their victims as deserving of punishment or harm, rationalizing their actions as necessary means to achieve their ends. Bloom states, “Much of the cruelty that we do to each other, the really wild and terrible things that we do to each other, are actually due to the fact that we recognize the humanity of the other person ". This recognition of humanity is evident in supremacist ideologies, where fear of the "other" drives discriminatory behavior. The chant "You will not replace us!" at the white supremacist rally in Charleston he reflects1003_4