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This paper discuses phenomena of evil through the works of Hannah Arendt and the crimes of the Nazi regime by identifying in our contemporary world a series of problems with evil which author analyses and defines as a contribution to a future inquiry into the problem of evil as a problem of human praxis. When Arendt writes on evil, she is encountered with a trial to one of the biggest Nazi criminals, Adolph Eichmann in Jerusalem; a trial which substantially influenced the theories of evil to this day. What it brings into the discourse is for the first time fully described evil as a problem of human consciousness, the inner dialogue as a contemplative nature of our being in the world. In the context in which Arendt encounters evil, it is described as banal, as evil that is done by men without any call to consciousness, and also as a deprivation of thought that aims only at mere execution of tasks where evil is global, but the sole act is individual. In other words, it is radical evil that happens with full assimilation of an individual into the system of production, bureaucratization, and industri­ alization, where mine self (the “I”) is subjected to the will of the process that itself remains unknown. In the contemporary situation, on which we will reflect and compare the theories of Arendt and her commentators, evil does not happen as assimilation but rather as a dis­ placement from our everyday life. In that context, evil is incubated in the areas of worldly conflicts, and it witnesses itself through media representations. They create the topographies of evil, and with this creation they deprive us of the duty to think our own actions or to think them inside the framework of evil and good because our everyday life is deprived of the operators with which we could execute such thought process without falling into a discourse of conservative tones of some other form of selective tradition that do not fit the socio­politi­ cal being of the world we live in, the world of technosphere. Evil has its solid foundations in metaphysics, and it surely governs the discussion of justice (social mystification of good), punishment (justified evil) and others, but that does not mean that evil, begins and ends in its categorical immovability out of the world of movable, the physical world. Evil is a fluc­ tuating point of distress inside the freedom which we produced so we could get rid of it. In the moment in which we deal with our immediate past, it is necessary to “modernize” the thought of evil as a phenomenon that is the inevitable subject of every praxis that hopes to overcome the concrete injustice of our globally and historically taken situation of the spirit.

Incubation of Evil: Evil as the Problem of Human Thinking and Praxis