Evil in Literature and Belief

Reflecting on greatness, Shakespeare's timeless observation resonates: "Some are born great, some achieve greatness..."” This statement, often celebrated for its insight into human potential, can similarly be applied to the concept of evil: some are born evil, some become evil, and some have evil thrust upon them. The notion of evil, frequently wielded as a scapegoat for explaining irrational events, may be a mere construct of human imagination or an ancient force that predates humanity itself. Literature frequently grapples with the origins, causes, coexistence with optimism, and the corrupting nature of evil—themes vividly explored in works like Voltaire’s Candide and Shakespeare’s Othello.

The Origins of Evil

Evil’s elusive nature raises the question: Does it reside within a host, or is it a parasitic force, slowly suffocating its victim of goodness and optimism? Biblical narratives introduce the theme with Adam and Eve, whose expulsion from Eden is attributed to evil, often symbolized by Satan. This narrative begs the question of whether evil is housed within a being or capable of free movement between individuals. The origins of evil are interpretative, with numerous explanations emerging through different lenses. Many people rely on divine explanations to rationalize the roots of evil and corruption. M. Murray (1998) discusses “the holiness problem,” suggesting that God’s intimate involvement with the world implicates Him in the causality of evil. Similarly, Cornel du Toit (2006) contends that rational explanations crumble in the face of traumatic events, leading individuals to attribute such events to evil. Du Toit posits, “Ultimately, the cause of the catastrophic event is either God, the devil, or (human) nature” (p. 316).

This divine attribution finds echoes in ancient Greek and Roman civilizations, where deities were believed to control natural phenomena. In Candide, Pangloss’s assertion that “We live in the best of all possible worlds” implies that calamities do not necessarily denote evil but rather opportunities for adaptation and response. Conversely, in Othello, Shakespeare suggests that evil lies dormant within individuals, only revealing itself when provoked. Othello starts as an esteemed figure but gradually succumbs to Iago’s deceit. Iago’s manipulations serve as the “poison in the ear,” a motif Shelley Orgel (1968) identifies in Shakespeare’s work, comparing it to the murder method in Hamlet.

Newtonian Evil

Newton’s First Law of Motion, which posits that an object remains at rest or in uniform motion unless acted upon by an external force, offers a metaphor for evil. Evil, like an object, remains inert until an unbalanced force acts upon it. In Othello, the unbalanced force is Iago, whose cunning lies awaken the evil within Othello. Alexander G. Gonzalez (1985) explores this transition from good to evil, noting how Iago’s words poison Othello’s mind. Othello ultimately surrenders to evil, lamenting, “Look here, Iago, All my fond love thus do I blow to heaven. ‘Tis gone” (line 454). The corruption within Othello is illuminated by his eventual realization of the tragedy he has wrought, leading him to take his life.

Corruption and Reflection

Iago’s manipulation of Othello exemplifies evil’s insidious nature. He exploits Othello’s insecurities, leading him to doubt the fidelity of his wife, Desdemona. Shakespeare’s portrayal of this descent into madness is echoed in Voltaire’s Candide, which suggests that evil evolves alongside humanity, much like a disease developing resistance to treatment. Candide’s query, “Do you think… that men have always massacred each other, as they do today?” (p. 95), reflects a historical perspective on humanity's propensity for violence and immorality.

Voltaire’s critique suggests that mankind was not inherently evil but has corrupted nature itself. He argues that “Men… must have corrupted nature a little, for they were not born wolves, and they have become wolves” (p. 18). This perspective posits that evil emerges from human actions, rather than being an innate quality. Literature and history suggest that while evil is pervasive, it is not an unchangeable reality. Environmental factors and personal experiences shape individuals’ susceptibility to evil.

The Dual Nature of Mankind

Candide and Othello provide contrasting models for understanding the coexistence of good and evil. In Candide, Miss Cunegonde represents the greed and pride that accompany wealth and success. Conversely, those familiar with failure and frugality, like Candide, develop gratitude and hope. Candide’s optimism, instilled by Pangloss, contrasts with Othello’s lack of guidance, making him vulnerable to Iago’s manipulations. The environment plays a crucial role in an individual’s resistance or susceptibility to evil.

The coexistence of good and evil is a longstanding theme, requiring the presence of both to appreciate life’s complexities. Optimism and evil must coexist for humanity to thrive, yet this relationship is fraught with interpretation and opposition. In Candide, Pangloss embodies the flawed belief that “everything is best when it is worst,” highlighting the fragility of this coexistence. The Bible warns against mislabeling good and evil, emphasizing the importance of discernment. Desdemona in Othello symbolizes innocence and loyalty, yet Othello’s inability to recognize her fidelity leads to his downfall.

Triumphs and Tragedies

Despite evil’s overwhelming presence, literature often depicts the triumph of good. Othello’s realization of his faults, though tragic, represents a victory over evil. His final words acknowledge his misjudgment, illustrating the internal battle between good and evil. Literature offers hopeful scenarios where good prevails, providing solace in a world rife with crime and corruption. Authors like Shakespeare and Voltaire, through their characters’ journeys, suggest optimism as a counterbalance to evil.

The Corrupting Nature of Evil

Evil’s blinding characteristics cause individuals to lose sight of what matters most. Fear, a central aspect of evil, drives irrational behavior. Othello’s fear of betrayal leads him down a destructive path, while Candide’s resilience, fostered by optimism, offers immunity against evil’s allure. Susan L. Feagin (1983) observes that people’s fascination with tragedy reflects a morbid fixation, suggesting that evil may be exaggerated in its perceived severity. Misinterpretation of evil’s existence may contribute to its corrupting nature.

Richard J. Bernstein (2008) reflects on Hannah Arendt’s notion that people can commit evil without malicious intent. Society often revels in others’ misfortunes, focusing on failures rather than offering solutions. Candide’s resilience is mocked rather than admired, highlighting the choice inherent in evil’s influence. Evil’s corruption requires consent, and resistance is possible through personal resolve.

Conclusion

Ultimately, evil’s impact varies according to individual choice and interpretation. Literature serves both as a cautionary tale and a comedic device in exploring evil’s complexities. The origins, causes, and corrupting nature of evil are shaped by personal beliefs and experiences. Candide’s optimism and Othello’s tragedy underscore the importance of guidance and resilience. The question of whether evil is as corrupting as perceived remains open to interpretation, inviting readers to reflect on their own experiences and beliefs.

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