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s nothing that is its banality only the good has depth and can be radical hannah arendt letter to gershom gerhard scholem july 24 1963 when in 1961 nazi ss lieutenant colonel otto adolf eichmann one of the major figures in the organization of the holocaust was taken captive in argentina by agents of the israeli government and brought to trial in jerusalem the german born jewish american writer and philosopher hannah arendt saw an opportunity to confront the realm of human affairs and human deeds directly and so it was that she decided to undertake a reporter s job and started to report on the trial for the new yorker magazine eichmann in jerusalem a report on the banality of evil published in 1963 was the result of hannah arendt s coverage of the trial and one of the most controversial books of the 20th century covering the trial arendt used the phrase the banality of evil a definition that has since become a classic by the way it wasn t arendt who first coined the phrase in fact in her correspondence with her mentor karl jaspers about the nuremberg trials the great german psychiatrist and philosopher highlighted a risk involved in the use by arendt of the kantian term radical evil to refer to the horrors of the holocaust her precise words however were that totalitarian terror had the appearance of radical evil in his view it might endow perpetrators with a streak of satanic greatness and mystify their deeds in myth and legend to escape this danger jaspers emphasized the prosaic triviality of the perpetrators and coined the phrase the banality of evil to make his point in reply arendt agreed with this observation the distinction between radical evil and banality of evil is developed in detail in the above quoted letter to her friend gershom scholem who along with many of her critics accused arendt of portraying eichmann and other nazi criminals not as hate filled anti semitic monsters but as petty bureaucrats and of speaking openly about the role played by jewish councils in the deportation and destruction of their own people it would have been very comforting indeed she wrote to believe that eichmann was a monster the trouble with eichmann was precisely that so many were like him and that the many were neither perverted nor sadistic that they were and still are terribly and terrifyingly normal eichmann in jerusalem a report on the banality of evil london penguin 1994 p 276 scholem also known as gerhard scholem a german born israeli jewish philosopher and historian accused her of not having a love for the jewish people of using a heartless frequently almost sneering and malicious tone your account he wrote ceases to be objective and acquires overtones of malice explaining why the jewish critics at least were so upset by the book scholem wrote in the jewish tradition there is a concept hard to define and yet concrete enough which we know as ahabath israel love of the jewish people in you dear hannah i find little trace of this i have little sympathy he added with that tone well expressed by the english word flippancy which you employed so often in the course of your book to the matter of which you speak it is unimaginably inappropriate arendt s reply was unapologetic you are quite right i am not moved by any love of this sort and for two reasons i have never in my life loved any people or collective neither the german people nor the french nor the american nor the working class or anything of that sort i indeed love only my friends and the only kind of love i know of and believe in is the love of persons secondly this love of the jews would appear to me since i am myself jewish as something rather suspect i do not love the jews nor do i believe in them i merely belong to them as a matter of course beyond dispute or argument arendt s reply also shows that although she had suffered herself and witnessed the suffering of other jews she was not inclined to let these experiences overcome her ability to critically analyze the facts actually she brought an independent and probing mind to her coverage of eichmann trial and that s perhaps one of the most interesting aspects of her approach to the whole thing but let s go back to the point the banality of evil what did she really mean by that what she certainly did not mean was that evil had become ordinary or that eichmann had not committed an exceptional and to some extent unprecedented crime what she actually meant was that as it is explained in the above quoted excerpt from her letter to gerhard scholem there is nothing in evil for thought to latch onto the banality of evil is its own lack of depth what is banal are not the murderous deeds per se but the lack of depth in the evildoer arendt faced in jerusalem and by consequence in the horrors he inflicted on his victims and on humanity at large it is especially interesting now to note that st augustine s idea that evil is not something fully real but only something dependent on that which is more real his account of the original nature of evil in the contexts of ontology society and divine providence in fact provides the basis for arendt s analysis of the banality of evil in the individual the social and the political spheres as david grumett put it in an article published in 2000 a small amount of attention has been given to arendt s work on augustine though surprisingly none has focused on the concept of evil arendt s concept of the origin and nature of evil he wrote is usually attributed to her personal experience of totalitarianism and later coverage of the trial of the final solution bureaucrat adolf eichmann this however fails to give a full account its intellectual roots are rather to be found in her doctoral dissertation on augustine published in 1929 arendt augustine and evil in the heythrop journal volume 41 issue 2 april 2000 especially in his early works augustine identifies evil negatively take the confessions 7 12 18 and it was made clear unto me that those things are good which yet are corrupted which neither were they supremely good nor unless they were good could be corrupted because if supremely good they were incorruptible and if not good at all there was nothing in them to be corrupted for corruption harms but less it could diminish goodness it could not harm either then corruption harms not which cannot be or what is most certain all which is corrupted is deprived of good but if they be deprived of all good they will cease to be for if they be and cannot be at all corrupted they will become better because they shall remain incorruptibly and what more monstrous than to assert that those things which have lost all their goodness are made better therefore if they shall be deprived of all good they shall no longer be so long therefore as they are they are good therefore whatsoever is is good that evil then which i sought whence it was is not any substance for were it a substance it would be good for either it would be an incorruptible substance and so a chief good or a corruptible substance which unless it were good it could not be corrupted i perceived therefore and it was made clear to me that thou made all things good nor is there any substance at all that was not made by you and because all that you have made are not equal therefore all things are because individually they are good and altogether very good because our god made all things very good or eighty three different questions 6 on evil everything which is is either corporeal or incorporeal the corporeal is embraced by sensible form and the incorporeal by intelligible form accordingly everything which exists is not without some form but where there is form there necessarily is measure and measure is something good absolute evil therefore has no measure for it lacks all good whatever it thus does not exist for it is embraced by no form and the whole meaning of evil is derived from the privation of form but augustine s best known and most quoted definitions of evil are the ones he gave in enchiridion on faith hope and love chapters 3 and 4 and in the universe even that which is called evil when it is regulated and put in its own place only enhances our admiration of the good for we enjoy and value the good more when we compare it with the evil for the almighty god who as even the heathen acknowledge has supreme power over all things being himself supremely good would never permit the existence of anything evil among his works if he were not so omnipotent and good that he can bring good even out of evil for what is that which we call evil but the absence of good in the bodies of animals disease and wounds mean nothing but the absence of health for when a cure is effected that does not mean that the evils which were present namely the diseases and wounds go away from the body and dwell elsewhere they altogether cease to exist for the wound or disease is not a substance but a defect in the fleshly substance the flesh itself being a substance and therefore something good of which those evils that is privations of the good which we call health are accidents just in the same way what are called vices in the soul are nothing but privations of natural good and when they are cured they are not transferred elsewhere when they cease to exist in the healthy soul they cannot exist anywhere else emphasis added from this it follows that there is nothing to be called evil if there is nothing good a good that wholly lacks an evil aspect is entirely good where there is some evil in a thing its good is defective or defectible thus there can be no evil where there is no good this leads us to a surprising conclusion that since every being in so far as it is a being is good if we then say that a defective thing is bad it would seem to mean that we are saying that what is evil is good that only what is good is ever evil and that there is no evil apart from something good this is because every actual entity is good nothing evil exists in itself but only as an evil aspect of some actual entity therefore there can be nothing evil except something good in the light of the similarities between augustine s and arendt s concepts of evil according to philip reiff we are allowed to speak of arendt s theology of politics the theology of politics reflections on totalitarianism as the burden of our time journal of religion 32 2 1952 p 119 as david grumett puts it though arendt is not a specifically christian thinker she in places laments the decline in acceptance of aspects of a christian world view she does not for instance hold divine grace or the mediation of christ as components of her thought as augustine does grumett explains s he rather brings augustine s world view explored in her early study of augustine to bear on the modern and contemporary human condition perhaps it was from augustine that arendt learnt the importance for political thought of properly recognizing human sinfulness and worldly facticity if it is to confront the problem of the origin of evil this is what makes her concept of the origin of evil and her existentialism valuable and believable to conclude in david grumett s words arendt s and augustine s recognition of the existence of great evil in the world and of the facticity of human existence in the world is far from pessimistic on the contrary it is precisely by being content to live in the world that a human may do his or her part to safeguard its reality and protect it from evil posted by s r piccoli a 4 30 pm 5 comments email this blogthis share to x share to facebook share to pinterest etichette history philosophy religion newer posts older posts home subscribe to posts atom my website read me on my books rosadeiventi my italian blog search this blog rss syndicate this blog email subscriptions enter your email address delivered by feedburner about this blog the name of this blog indicates a place where people seek their bearings but this is not a site where they can actually find them everyone is or should be his own wind rose previous incarnations of this blog here and here about me i was born on the island of la maddalena off the northeast coast of sardinia to an american mother from philadelphia and an italian father from treviso when i was very young my family moved to rome i studied political science at the university of rome i then moved to venice best known in the social media world as rob i attended the ca foscari university where he graduated in philosophy i also studied english at san francisco state university a history teacher until a few years ago and a writer i am based in the venice area and live with my wife my daughter and our dog in 2012 i published breviario del giovane politico in italian and blessed are the contrarians in 2014 i published my third book being conservative from a to z in february 2021 i published my fourth book blessed are the free in spirit i am currently a contributor at american thinker and a columnist at atlantico which since may 2022 is part of nicolaporro it one of the most prominent italian news websites visit my website for more info and full bio www srpiccoli eu you can find me also on contributors the metaphysical peregrine visitors feedjit live blog stats blog archive 2026 4 march 1 mar 17 1 february 1 feb 18 1 january 2 jan 16 1 jan 05 1 2025 22 december 1 dec 17 1 november 3 nov 24 1 nov 06 1 nov 01 1 october 4 oct 30 1 oct 27 1 oct 17 1 oct 06 1 september 1 sep 17 1 august 1 aug 30 1 july 3 jul 29 1 jul 09 1 jul 04 1 june 1 jun 21 1 may 1 may 23 1 april 2 apr 22 1 apr 04 1 march 3 mar 24 1 mar 12 1 mar 05 1 february 2 feb 24 1 feb 02 1 2024 5 november 1 nov 05 1 july 1 jul 30 1 june 1 jun 09 1 march 1 mar 19 1 january 1 jan 19 1 2023 4 november 1 nov 09 1 june 1 jun 08 1 april 1 apr 23 1 february 1 feb 27 1 2022 8 december 2 dec 21 1 dec 04 1 september 2 sep 28 1 sep 10 1 june 1 jun 11 1 april 1 apr 06 1 february 1 feb 07 1 january 1 jan 18 1 2021 8 december 1 dec 26 1 november 1 nov 08 1 october 1 oct 03 1 july 1 jul 19 1 june 1 jun 30 1 march 2 mar 20 2 february 1 feb 19 1 2020 9 december 2 dec 26 1 dec 13 1 november 1 nov 19 1 october 1 oct 31 1 september 2 sep 26 1 sep 08 1 august 1 aug 30 1 may 1 may 09 1 january 1 jan 17 1 2019 11 november 3 nov 25 1 nov 21 1 nov 15 1 october 1 oct 10 1 september 2 sep 30 1 sep 07 1 august 1 aug 17 1 may 1 may 15 1 april 1 apr 28 1 march 1 mar 31 1 january 1 jan 16 1 2018 9 december 1 dec 14 1 august 1 aug 28 1 july 2 jul 18 1 jul 16 1 june 1 jun 01 1 may 1 may 03 1 april 1 apr 03 1 february 1 feb 14 1 january 1 jan 27 1 2017 16 december 1 dec 12 1 november 5 nov 23 1 nov 21 1 nov 17 1 nov 12 1 nov 10 1 october 1 oct 24 1 september 1 sep 06 1 august 1 aug 01 1 july 2 jul 17 1 jul 13 1 june 1 jun 03 1 may 1 may 21 1 january 3 jan 30 1 hannah arendt st augustine and the problem of evil jan 24 1 jan 23 1 2016 18 november 2 nov 14 1 nov 05 1 october 3 oct 30 1 oct 25 1 oct 12 1 september 2 sep 21 1 sep 17 1 august 1 aug 22 1 june 2 jun 07 1 jun 05 1 may 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