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On Evil, by Terry Eagleton
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In this work, Eagleton investigates the condition of those who apparently destroy for no reason. In the process, he poses a set of intriguing questions. Is evil really a kind of nothingness? Why should it appear so glamorous and seductive? Why does goodness seem so boring?
- Sales Rank: #1005808 in Books
- Published on: 2011-04-26
- Original language: English
- Number of items: 1
- Dimensions: 8.24" h x .55" w x 5.48" l, .53 pounds
- Binding: Paperback
- 192 pages
From Publishers Weekly
An engaging if ultimately unsatisfactory argument in favor of the reality of evil by one of Britain's most distinguished Marxist literary critics. Analyzing some of Western literature's major pronouncements on evil from Thomas Aquinas to William Golding, Eagleton (Reason, Faith and Revolution) pieces together what he sees as the defining features of evil in a rather unsystematic way, before grounding his own vision of evil in Freud's notion of the death drive, describing evildoers as suffering from an unbearable sense of non-being which must be taken out on the other. Despite its undeniably enjoyable verve and wit, the book's claims are undermined by a rather arbitrary use of source material as well as a belated and inadequate articulation of its major theoretical claim. Muddy talk about different levels of evil and an undeveloped but evidently important distinction between wickedness and evil suggest that the author's notions on the topic would be better served by a larger, more sustained work. Nonetheless, as an attempt to take seriously the reality of extreme wrongdoing without recourse to either religiously grounded certitudes or a total sociological determinism, it offers a promising alternative. (Apr.)
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From Booklist
In the altogether excellent Reason, Faith, and Revolution (2009), Eagleton wondered how it was that the “most unlikely people, including myself,” were talking about God. Here he talks about God again, pretty much willy-nilly, given a topic—evil—so antonymically correlative to the deity. To his credit, he begins by considering personal, psychological evil and throughout draws far more on secular literature and philosophy than on scripture and theology. From Golding’s Pincher Martin (1956) and Greene’s Brighton Rock (1938), he draws a conception of evil as nullity, as radical lack of emotion and sympathy. Constant negation, characteristic of the narrator of Flann O’Brien’s The Third Policeman (1967), and the radical freedom added to negation by Adrian Leverkühn in Mann’s Doktor Faustus (1947) broaden the idea, and the witches of Macbeth and Othello’s Iago add “obscene enjoyment” to it. Kierkegaard and Dostoyevsky are adduced before Eagleton somewhat surprisingly pronounces that evil is rather rare; more common and troubling is “plain wickedness, like destroying whole communities for financial gain.” An absorbing, stimulating, awfully entertaining discussion. --Ray Olson
Review
"'Terry Eagleton's Reason, Faith, and Revolution attacks the new atheism as a kind of secular counter-fundamentalism... Better than any previous book of its kind.' (James Wood, The New Yorker) 'Jaunty and surprisingly entertaining, Eagleton's argument is subtle, intricate, provocative and limpidly expressed... A valuable contribution to a debate as old as Adam and Eve and as contemporary as 9/11 and Abu Ghraib.' (John Banville, Irish Times)"
Most helpful customer reviews
32 of 38 people found the following review helpful.
Eminently Readable
By Clarissa's Blog
In his book On Evil, Terry Eagleton offers his readers an eminently readable treatise that combines literary criticism and philosophy in a way that does justice to his complex and charged subject. In my view, Eagleton does what every scholar of literature should attempt to do: make his analysis accessible to a wide reading audience without sacrificing the intellectual rigor of his work. As usual, the book is written beautifully, and Eagleton's sense of humor is highly enjoyable. This is the kind of literary criticism that is accessible to any reasonably educated person, not just to academics.
Eagleton begins On Evil by discussing how the concept of evil has been appropriated by a certain type of political discourse. The implication behind referring to terrorists as "evildoers" and their actions as "pure evil" is that if we accept that there is a rational explanation for acts of terror, we somehow condone them. This, of course, is completely wrong since "rational" and "commendable" are not the same thing. The tendency to refer to terrorists as evil only serves the purpose of shutting down any kind of discussion of their actions. As a result, we are left with no understanding of what they do and what. Consequently, we cannot possibly hope to combat terror since we have precluded any opportunity to analyze terrorism in any meaningful way.
Even though Eagleton ridicules the way certain politicians have appropriated the word "evil," he believes that evil actions and evil individuals do exist. In this, he disagrees not only with a certain brand of liberals but with many Marxists as well. (We have to remember that Eagleton himself is an unapologetic Marxist, which does not preclude him from pointing out the many subjects where he disagrees with his fellow Marxists. It is precisely this kind of intellectual honesty that makes me respect him so much). In Eagleton's view, the nature of evil is metaphysical, in the sense that it aims to destroy being as such, not just certain parts of it. It is the metaphysical nature of evil that Eagleton tries to analyze (and in my view, succeeds in doing so) in On Evil. The most intolerable thing for evil is that anything should exist. Its most important goal is the annihilation of being as such.
In his Living in the End Times, Slavoj Zizek says that the question we need to ask ourselves is not "Is there life after death?" What we should ask instead is, rather, "Is there life before death?" Eagleton echoes this statement in On Evil. He mentions "the worthless purity of those who have never lived", which can lead people to desire to bring destruction to those who have the capacity to enjoy the richness of human existence. It is among those who have never actually allowed themselves to live, to enjoy, to love life that evil has its perfect breeding ground.
Eagleton draws our attention to the paradoxical side of evil that was observed by Hannah Arendt in Eichmann in Jerusalem: A Report on the Banality of Evil (Penguin Classics). Truly evil acts are often perpetrated by "mild-mannered individuals who believe that business is business." Instead of being terrified by this phenomenon, we should see that it offers us hope. Most evil, says Eagleton, is institutional. If we change the entire structure of our society, the kind of evil that plagues our existence today will disappear.
5 of 6 people found the following review helpful.
Interesting Lightweight Fluff
By Labute
I gave up half way through. At a certain point I realized I was just spending time in the mind of a really interesting and intelligent man who likes to read. He makes some compelling points but it takes too much work getting to them. Too many assumptions, far reaching pseudo connections and not enough hardcore substantiation. Too many examples from literature rather than real life. I guess I was expecting something heavier, harder hitting. If I'm going to read for pleasure I'll pick up some fiction.
2 of 2 people found the following review helpful.
Eagleton at his best
By J. Laurence
This is an excellent work by the world's favorite heterodox Marxist. Eagleton combines theology, philosophy, and psychology to make incisive comments on the nature of evil. Not only does Eagleton synthesize ideas from the likes of Augustine and Freud, but he also draws on a wide range of literary and historical examples, from Shakespeare to the Holocaust. Eagleton's fundamental claim is that evil is banal, not sexy, that it is less, not more interesting than virtue. Many of these insights were presented in an embryonic form in Eagleton's earlier work After Theory, but they are far better developed here.
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