Be assured, that I am just interested in todays Evil from a Jungian view without political prejudices. A core cause of this perplexity lies in the fact that while acts of evil can mushroom into monumental tragedies, the individual human perpetrators of those acts are often marked not with the grandiosity of the demonic but with absolute mundanity. I was very hesitant to publish this essay. Brain Pickings participates in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for sites to earn commissions by linking to Amazon. We know only that it can be modified. This was the revolutionary and, like every revolutionary idea, at the time controversial point that Hannah Arendt (October 14, 1906–December 4, 1975) made in 1962, when The New Yorker commissioned her, a Jew of who had narrowly escaped from Nazi Germany herself, to travel to Jerusalem and report on the trial of Adolf Eichmann — one of the chief architects of the Holocaust. The distorted reality will be believed by those who use them, just as C.G. Politically speaking, it is that under conditions of terror most people will comply but some people will not, just as the lesson of the countries to which the Final Solution was proposed is that “it could happen” in most places but it did not happen everywhere. — Humanly speaking, no more is required, and no more can reasonably be asked, for this planet to remain a place fit for human habitation. displays five of the following nine symptoms: I mean here extreme exceptionalism, evident in political correctness and certain supranational elites (inner circle) and organisations, and recently very openly in super powers again. Is is visual, it is on CNN.
In 1961, The New Yorker sent her on her request to cover the trial of Adolf Eichmann, one of the chief instrument of the Third Reich’s Final Solution, who had been kidnapped by Mossad operatives and brought to Jerusalem to stand trial for his crimes.
Unilateralism, preemption, and exceptionalism, the toxic combo that has spurred hundreds of of wars, territory occupation, regime change, global surveillance, extra-judicial assassinations, drone attacks, and hyperbolic state terror most of which has been directed at civilian populations whose only fault is that they occupy regions which have some geostrategic or economic importance. Dante's Divine Comedy - symbolism and archetypes, Isis, Mithras and Jesus: Clash of male and female Archetypes in classical Rome, Anima on the wheel - Female Archetypes of Toni Wolff, fallenangels2ndlife.dyndns.org/2020/04/11/c-2…. ...seen from Christianity, History, Science and Philosophy. This kind of evil is very tricky to explain, but one Jungian definition could be this one: Banal evil is a kind of evil which is unconscious, a kind of evil that the “evil person” hasn’t reflected over. But perhaps John Steinbeck put it best in his superb letter written months before Arendt arrived in New York as a refugee from Nazi Germany: “All the goodness and the heroisms will rise up again, then be cut down again and rise up.
It was just a mild extrapolation of past totalitarian reality and a abstract picture of today’s totalitarian possibilities.
That is what makes it all the more important to be aware of ‘evil’s’ other face – the unconscious evil. I’ve read Hannah Arendt “Eichmann in Jerusalem” and “The Origins of Totalitarianism”, several times – it always amazes me. It's the counterpoint to Hannah Arendt's "Banality of Evil."
Summary. Arendt emphasized repeatedly that totalitarianism differs essentially from other forms of political oppression known to us such as despotism, tyranny and dictatorship. If totalitarianism can decay, can it not be transformed? It hides in the balance sheets. Wherever it rose to power, it developed entirely new political institutions and destroyed all social, legal and political traditions of the country. She studied philosophy with Martin Heidegger (later tainted by his support of the Nazis) and wrote her dissertation in Heidelberg under the existentialist philosopher-psychologist Karl Jaspers on the concept of love in the thought of Saint Augustine, published 1929.
According to Arendt that totalitarian totalitarian elites have usually a firm and sincere belief their unilateral omnipotence. It can give way to a society with some space. In 1963, her writings about the trial were published as Eichmann in Jerusalem: A Report on the Banality of Evil (public library) — a sobering reflection on “the lesson that this long course in human wickedness had taught us — the lesson of the fearsome, word-and-thought-defying banality of evil…
Superfluousness which have been the curse since the beginning of the industrial revolution, have become individual isolation and loneliness – one looses even contact with the Self – both outcome and precondition of totalitarian domination. At the end of a six-page letter to Scholem from early December of 1964, she crystallizes her point and dispels all grounds for confusion with the elegant precision of her rhetoric: You are quite right, I changed my mind and do no longer speak of “radical evil.” … It is indeed my opinion now that evil is never “radical,” that it is only extreme, and that it possesses neither depth nor any demonic dimension. If sheer ruthless vigilance could destroy any center of opposition, even any island of independent thought, then — aside from external conquest, with humanitarian pretext — totalitarian rule could never be reversed. The Banality of Evil and Modern Atrocities OVERVIEW Political philosopher Hannah Arendt coined the phrase “the banality of evil” to explain the psychology of Nazis who killed Jews during the Holocaust. Although the poet Robert Lowell called “Eichmann in Jerusalem” a “masterpiece,” Arendt’s portrait of Eichmann as a bureaucrat motivated not by extreme ideology but rather by ambition disturbed many people. In 1933, she was arrested by the Gestapo for collecting evidence of anti-Semitic propaganda. Moral decisions become dependent on the context. In a tiny, multicultural world in which different civilizations inhabit different centuries–are often moved by evil deeds, like blowing up the Other. Economic growth may one day turn out to be a curse rather than a good, and under no conditions can it either lead into freedom or constitute a proof for its existence.