Arendt's reflections on Eichmann and her concept of the banality ofevil have been both influential and controversial (For a discussion ofthe controversy see Young-Bruehl 1982). Some theorists take Arendt'sthesis of the banality of evil as a datum to be explained. Forinstance, social psychologists Stanley Milgram (1969) and PhilipZimbardo (2007) have attempted to explain how social conditions canlead ordinary people to perform evil actions. Others have contestedArendt's suggestion that ordinary people can be regular sources ofevil (see Card 2010; Calder 2003 and 2009).
The solution is women should be encouraged and educated, so that they become self-reliant. Time is now changing. Educated girls have no taken upon themselves to combat this evil in our society. Girls like Nisha Sharma, Farzana and Vidya Balasubamanian have been courageous enough to call of their weddings at the last moment because of the dowry demands, yet a lot needs to be done. It is high time that the society should realize the dignity of a woman, the sacredness and sanctity of marriage and unite to fight against the evil custom of dowry.
Other ambiguities concerning the meaning of the term‘evil’ may be even more harmful. For instance, on someconceptions of evil, evildoers are possessed, inhuman, incorrigible, orhave fixed character traits (See Cole 2006, 1–21; Russell 2006 and2010; Haybron 2002a and 2002b). These metaphysical and psychologicaltheses about evildoers are controversial. Many who use the term‘evil’ do not mean to imply that evildoers are possessed,inhuman, incorrigible, or that they have fixed character traits. Butothers do. If evildoers have these traits, and thus will continue toperform evil actions no matter what we do, the only appropriateresponse might be to isolate them from society or to have themexecuted. But if evildoers do not have these fixed dispositions andthey are treated as if they do, they will likely be mistreated.
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Social Evil Essays 1 - 30 Anti Essays
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Essay on social evils prevalent in our society - …
According to Claudia Card, an institution, in sense (2), i.e., a socialpractice, is evil if it is reasonably foreseeable that intolerableharm will result from its normal or correct operation withoutjustification or moral excuse (2002, 20; 2010, 18, 27–35). Forinstance, genocide is an evil institution since significant sufferingand a loss of social vitality result from its normal and correctoperation without moral justification (Card 2010, 237–293).