To do evil a human being must first of all believe that what he's doing is good, or else that it's a well-considered act in conformity with natural law. Fortunately, it is in the nature of the human being to seek a <i>justification</i> for his actions...
Ideology — that is what gives the evildoing its long-sought justification and gives the evildoer the necessary steadfastness and determination.

It was granted me to carry away from my prison years on my bent back, which nearly broke beneath its load, this essential experience; how a human being becomes evil and how good. In the intoxication of youthful successes I had felt myself to be infallible, and I was therefore cruel. In the surfeit of power I was a murderer, and an oppressor. In my most evil moments I was convinced that I was doing good, and I was well supplied with systematic arguments. And it was only when I lay there on rotting prison straw that I sensed within myself the first stirrings of good. Gradually it was disclosed to me that the line separating good and evil passes not through states, nor between classes, nor between political parties either — but right through every human heart — and through all human hearts. This line shifts. Inside us, it oscillates with the years. And even within hearts overwhelmed by evil, one small bridgehead of good is retained. And even in the best of all hearts, there remains… an unuprooted small corner of evil.

The line separating good and evil passes not through states, nor between classes, nor between political parties either – but right through every human heart…even within hearts overwhelmed by evil, one small bridgehead of good is retained. And even in the best of all hearts, there remains…an uprooted small corner of evil.

Thanks to ideology the twentieth century was fated to experience evildoing calculated on a scale in the millions.

Alas, all the evil of the twentieth century is possible everywhere on earth. Yet, I have not given up all hope that human beings and nations may be able, in spite of all, to learn from the experience of other people without having to go through it personally.

Thanks to ideology, the twentieth century was fated to experience evildoing on a scale calculated in the millions. This cannot be denied, nor passed over, nor surpressed. How, then, do we dare insist that evildoers do not exist? And whi was it that destroyed these millions? Without evildoers there would have been no Archipelago.

There was a rumor going the rounds between 1918 and 1920 that the Petrograd Cheka, headed by Uritsky, and the Odessa Cheka, headed by Deich, did not shoot all those condemned to death but fed some of them alive to the animals in the city zoos. I do not know whether this is truth or calumny, or, if there were any such cases, how many were there. But I wouldn't set out to look for proof, either. Following the practice of the bluecaps, I would propose that they prove to us that this was impossible. How else could they get food for the zoos in those famine years? Take it away from the workibg class? Those enemies were going to die anyway, so why couldn't their deaths support the zoo economy of the Republic and thereby assist our march into the future? Wasn't it expedient?

That is the precise line the Shakespearean evildoer could not cross. But the evildoer with ideology does cross it, and his eyes remain dry and clear.

Macbeth's self-justifications were feeble – and his conscience devoured him. Yes, even Iago was a little lamb, too. The imagination and spiritual strength of Shakespeare's evildoers stopped short at a dozen corpses. Ideology — that is what gives evildoing its long-sought justification and gives the evildoer the necessary steadfastness and determination. That is the social theory which helps to make his acts seem good instead of bad in his own and others' eyes, so that he won't hear reproaches and curses but will receive praise and honors. That was how the agents of the Inquisition fortified their wills: by invoking Christianity; the conquerors of foreign lands, by extolling the grandeur of their Motherland; the colonizers, by civilization; the Nazis, by race; and the Jacobins (early and late), by equality, brotherhood, and the happiness of future generations.... Without evildoers there would have been no Archipelago.

Men may keep a sort of level of good, but no man has ever been able to keep on one level of evil. That road goes down and down.

There’s only one way to know if people are good or evil: look at the choices they make. We each contain precious and worthless, great and small. Never injure the great for the sake of the small, or the precious for the sake of the worthless. Small people nurture what is small in them; great people nurture what is great in them.

Bad is not an absolute, but a relative term. Ask the robber who used the cash he stole to feed his infant; the rapist who was sexually abused as a child; the kidnapper who truly believed he was saving a life. And just because you break the law doesn't mean you have intentionally crossed the line into evil. Sometimes the line creeps up on you, and before you know it, you're standing on the other side.

Ethical transgressions are generally divided into two categories: the bad things we do (acts of commission) and the good things we fail to do (acts of omission). We tend to judge the former far more harshly. The origin of this imbalance remains a mystery, but it surely relates to the value we place on a person’s energy and intent.

Gradually it was disclosed to me that the line separating good and evil passes not through states, nor between classes, nor between political parties either — but right through every human heart — and through all human hearts. This line shifts. Inside us, it oscillates with the years. And even within hearts overwhelmed by evil, one small bridgehead of good is retained. And even in the best of all hearts, there remains ... an unuprooted small corner of evil.

Since then I have come to understand the truth of all the religions of the world: They struggle with the <i>evil inside a human being</i> (inside every human being). It is impossible to expel evil from the world in its entirety, but it is possible to constrict it within each person.

To designate a hell is not, of course, to tell us anything about how to extract people from that hell, how to moderate hell’s flames. Still, it seems a good in itself to acknowledge, to have enlarged, one’s sense of how much suffering caused by human wickedness there is in the world we share with others. Someone who is perennially surprised that depravity exists, who continues to feel disillusioned (even incredulous) when confronted with evidence of what humans are capable of inflicting in the way of gruesome, hands-on cruelties upon other humans, has not reached moral or psychological adulthood. No one after a certain age has the right to this kind of innocence, of superficiality, to this degree of ignorance, or amnesia.

Every evildoer began by despising the Gods; and one not previously corrupt, taking to this contempt, even though in other respects not wholly bad, becomes an evildoer by the very fact.

Besides, all evil is relative. Something that is evil at one level of evolution can be good at an earlier stage because it provides the essential stimulus for development. But you want to judge everything by your own standards. You have reached a comparatively high level and so you see what you fight against as evil. Just think of the others, those who are at an earlier stage of development. Do not bar them from the path toward progress and evolution.

If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?

During the life of any heart this line keeps changing place; sometimes it is squeezed one way by exuberant evil and sometimes it shifts to allow enough space for good to flourish. One and the same human being is, at various ages, under various circumstances, a totally different human being. At times he is close to being a devil, at times to sainthood. But his name doesn't change, and to that name we ascribe the whole lot, good and evil.

Socrates taught us: 'Know thyself!