Relevant bibliographies by topics / Evil

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Evil'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Evil"

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Heller, Agnes. "On Evils, Evil, Radical Evil and the Demonic." Critical Horizons 12, no. 1 (January 12, 2011): 15–27. http://dx.doi.org/10.1558/crit.v12i1.15.

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Gowramma, Y. S. "Evil." Artha - Journal of Social Sciences 2, no. 2 (November 11, 2004): 48. http://dx.doi.org/10.12724/ajss.4.5.

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Man's sense of Mystery -Emergence of the concept of evil in his life ­Definition of evil -Kinds of evil -Natural and Moral Evils -Origin of moral evil traced to psychological and metaphysical aspects -Atheist's argument for the dismissal of theist's views - Hume's skeptic views on Theist's conception -Theodicee's answer to the question - Freewill Theodicees -Greater good theodicees and best possible world theodicees -Evil as a discipline and necessary means to Good -Effect of the shock of Evil.
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Swinburne, Richard. "Does Theism Need a Theodicy?" Canadian Journal of Philosophy 18, no. 2 (June 1988): 287–311. http://dx.doi.org/10.1080/00455091.1988.10717178.

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To many atheists the existence of evil seems to provide a conclusive argument against the existence of God. God is by definition omnipotent and perfectly good; a perfectly good being will remove evil in so far as he can, an omnipotent being can remove any evil he chooses, so if there is a God there will be no evil, but there is evil, hence there is no God. Theists normally challenge this argument by challenging the premiss that a perfectly good being will remove evil in so far as he can. The theistic defence is usually put as the defence that many evils are logically necessary conditions of greater goods, and hence a perfectly good being may allow them to occur in order to bring about the greater good; so a perfectly good being may well allow some evils to occur.
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KODAJ, DANIEL. "The problem of religious evil." Religious Studies 50, no. 4 (April 25, 2014): 425–43. http://dx.doi.org/10.1017/s0034412514000122.

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AbstractThe article argues that evils perpetrated in the name of God (‘religious evils') generate a special version of the problem of evil, and a concomitant evidential argument, that cannot be solved by any of the current defences and theodicies. The article draws on historical examples to clarify the concept of religious evil, it shows that religious evil is a candidate defeater of theism, and it claims that the resulting evidential argument cannot be defused by defences and theodicies currently on offer. The last section outlines a solution.
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Reichenbach, Bruce R. "Assessing a Revised Compensation Theodicy." Religions 13, no. 11 (November 9, 2022): 1080. http://dx.doi.org/10.3390/rel13111080.

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Attempts to resolve the problem of evil often appeal to a greater good, according to which God’s permission of moral and natural evil is justified because (and just in case) the evil that is permitted is necessary for the realization of some greater good. In the extensive litany of greater good theodicies and defenses, the appeal to the greater good of an afterlife of infinite reward or pleasure has played a minor role in Christian thought but a more important role in Islamic thought. In a recent article, Seyyed Jaaber Mousavirad invites us to reconsider the greater good theodicy of compensation. He contends that not only are all evils justified in that God compensates the sufferer in an afterlife, but because the evils experienced produce some good, God has reason for bringing about or allowing evils in the first place. In what follows, I argue that this modified compensation theodicy is flawed in its premises, faces serious problems with its concept of justice, treats people as means only and not as intrinsically valuable, and ultimately fails to show that an afterlife compensation, along with some good produced here and now by evil, justify God bringing about or allowing evil.
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Madere, Carol M. "Chemicals and Crazy People: The Evils of Batman’s World." World Journal of Social Science Research 5, no. 4 (November 1, 2018): 292. http://dx.doi.org/10.22158/wjssr.v5n4p292.

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<em>Batman, the creation of Bob Kane and Bill Finger, who first appeared in DC Comics as a comic book superhero in May 1939, is not a classic superhero in the sense that he possesses supernatural abilities. Instead, he relies on his intellect, training, tools and determination. The villains he faces are different from the classic binary of good vs. evil as well. This paper examines how evil is portrayed in Batman’s world—evil as embodied by the villains he confronts and evils that result from hopes disappointed, opportunities denied and evil that does not even arise from evil intentions for personal gain, the evil of people who, as Alfred tells Batman, “just want to see the world burn”.</em>
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Yandell, Keith. "Gratuitous Evil and Divine Existence." Religious Studies 25, no. 1 (March 1989): 15–30. http://dx.doi.org/10.1017/s0034412500019697.

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God, who is an omnipotent, omniscient, and omnibenevolent Creator and Providence, exists and There is evil are logically compatible claims. God exists, If God exists, then He has a morally sufficient reason for allowing any evil that He does allow, and There is evil is a consistent triad of propositions. Thus any pair from that triad is also consistent. Thus God exists and There is evil are logically compatible. But this does not settle the question as to whether the truth of There is evil in the world has such consequences for theism as making it highly improbable that God exists or making it unreasonable to believe that God exists. That propositions P and Q are logically compatible does not entail that one does not provide powerful evidence against the other. In particular, it has seemed that some actual evils are gratuitous or in some manner just could not fit into a God-made world. Thus the simple argument is offered that: (1) There are gratuitous evils; (2) If there are gratuitous evils, then there is no God; so: (3) There is no God. I will call this simple argument the ‘root argument’, for it is this argument and sophistications of it that will occupy us hereafter.
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MARING, LUKE. "A new problem of evil: authority and the duty of interference." Religious Studies 48, no. 4 (March 1, 2012): 497–514. http://dx.doi.org/10.1017/s0034412511000321.

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AbstractThe traditional problem of evil sets theists the task of reconciling two things: God and evil. I argue that theists face the more difficult task of reconciling God and evils that God is specially obligated to prevent. Because of His authority, God's obligation to curtail evil goes far beyond our Samaritan duty to prevent evil when doing so isn't overly hard. Authorities owe their subjects a positive obligation to prevent certain evils; we have a right against our authorities that they protect us. God's apparent mistake is not merely the impersonal wrong of failing to do enough good – though it is that too. It is the highly personal wrong of failing to live up to a moral requirement that comes bundled with authority over persons. To make my argument, I use the resources of political philosophy and defend a novel change to the orthodox account of authority.
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Ngo, Minh Hien, and Thi Thu Huong Pham. "CRIME AND PUNISHMENT IN THE NOVELS OF TA DUY ANH FROM CREATIVE CONSCIOUSNESS PERSPECTIVE." UED Journal of Social Sciences, Humanities and Education 10, Special (September 27, 2020): 36–45. http://dx.doi.org/10.47393/jshe.v10ispecial.860.

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By considering Crime and Punishment as the hidden principle of creating a hyperreality full of Evil, Ta Duy Anh has impressively posed and dealed with Crime and Punishment in his novels. Through revealing aspects of Evil and Crime, the writer has portrayed Evil, pointed out its nature and showed the difficulty in its both recognizing and eliminating. From seeing Crime as a sign of Evil to perceiving the bulge of a hidden protagonist in postmodern hyperreality, Ta Duy Anh has expressed his own conception and solution of Crime and Punishment. Explained from the creative consciousness of an artist and from Good - Evil and Good - Beauty, Ta Duy Anh has touched human aspiration, using Punishments, self-punishing with Repentance, or seeking the salvation of Beauty to eradicate evils.
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Ferguson, Kennan. "Naming Evil, Judging Evil." Perspectives on Politics 5, no. 03 (August 16, 2007): 605. http://dx.doi.org/10.1017/s1537592707071629.

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Dissertations / Theses on the topic "Evil"

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Cisneros, Ross B. (Ross Byron). "Regarding evil." Thesis, Massachusetts Institute of Technology, 2005. http://hdl.handle.net/1721.1/33026.

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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Architecture, 2005.
Includes bibliographical references (p. 197).
The transnational summit, Regarding Evil, was called to assembly with the simultaneous sounding of the trumps in six sites around the world, projected simulcast. In collaboration with the six individuals who were issued the instruments, each announced their particular state of emergency and converged at the Massachusetts Institute of Technology with a seventh blast. Scotsman Kenneth Smith assumed the role of 7th piper. Artists and scholars of international reputation had been invited to present visual and discursive material confronting the elusive and immeasurable subject of Evil, its transpolitical behaviors, charismatic aesthetic, and viral disbursement in the vast enterprise of simulation, symbolic power, and catastrophe. Panel discussion and audience participation provided a public forum to expand this dialogue. Engaging in the discourse of ethics as a codal system by which we can only hope to define a subjective good, continues to undermine the intelligence of Evil and fuels the perpetual orbit around exotic 'otherness' as an opaque foreigner situated in an archaic Other World of saboteurs. Questions that I have raised concerning the usefulness of colloquia and the discourse of Moral Law included "How then can we speak to/of evil while choosing to sidestep the subject using rhetorical strategies at the risk of sacrificing symbolic power?" "Must we rely on the performative death act to regain this symbolic power?" Including ourselves within the equation of Evil is necessary for a richer appraisal of our condition, which may, in some cases, require the invocation of such an unwanted guest directly into our universe.
by Ross B. Cisneros.
S.M.
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Crews-Anderson, Timothy Alan. "The Impossibility of Evil Qua Evil: Kantian Limitations on Human Immorality." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-07212006-172111/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Melissa Merritt, committee chair; Andrew Altman, Andrew J. Cohen, committee members. Electronic text (44 p.) : digital, PDF file. Description based on contents viewed Apr. 19, 2007. Includes bibliographical references.
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Lundhall, Rebecca. "Evil Women in Harry Potter : Breaking Gender Expectations and Representations of Evil." Thesis, Umeå universitet, Institutionen för språkstudier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-137110.

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With a focus on gender expectations, this qualitative study analyses how Bellatrix Lestrange and Dolores Umbridge in J.K. Rowling’s Harry Potter series represent evil. Through close reading the first and the final three books of the series using the feminist criticism perspective performativity, the aim of this study is to highlight how the evil women in the series are portrayed in comparison to both good characters of both sexes as well as evil men. The results show that while the evil women represent evil in the ways that they break their gender expectations, the good men also represent goodness in the way that they break their gender expectations. Thus, they are not evil because they deviate from these expectations, but because the gendered traits these women embody are connected to evil and, in turn, help make the reader perceive them as such.
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Franken, Lizelle. "Evil, morality and modernity." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20262.

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Thesis (MA)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This thesis takes Zygmunt Bauman’s book Modernity and the Holocaust as a point of departure in an attempt to show that genocides of the twentieth century are by-products of modernity, and not aberrations, as previously thought. Bauman’s work focuses on the distinctly modern nature of the Holocaust. Using the theory he develops in Modernity and the Holocaust, this thesis attempts to show, first and foremost, that the Holocaust is not the only example of modern genocide. By comparing and contrasting the Holocaust to another, more recent, genocide, namely the Rwandan genocide of 1994, it becomes clear that despite superficial differences between the two genocides, the Rwandan genocide is also a by-product of modernity. This conclusion has important implications, not only for the way in which we remember the Holocaust and the Rwandan genocide, but also for our understanding of evil and perpetrators of evil. Drawing on the work of Bauman and Hannah Arendt, especially with regard to the Eichmann case, chapter three investigates our traditional assumptions and expectations with regard to evil and perpetrators of evil and notes the unsettling differences between our assumptions and the modern reality. In order to truly understand the nature of perpetrators of modern genocide, it is important to look at the influence of morality on such perpetrators and the reasons why morality seems incompatible with modernity. In this regard, Haas’ book Morality after Auschwitz is of critical importance. Given the various failures and unexpected by-products of modernity, one has to wonder whether postmodernity would offer a better moral alternative to modernity. Chapter five investigates this supposition, and finds it wanting. Drawing yet again on Bauman, the notion of an ethics of responsibility is put forth as the only safeguard against modern evil.
AFRIKAANSE OPSOMMING: Hierdie tesis neem Zygmunt Bauman se boek Modernity and the Holocaust as ‘n beginpunt en probeer om te wys dat die volksmoorde van die twintigste eeu byprodukte, en nie afwykings, van moderniteit is nie. Bauman se werk fokus op die moderne eienskappe van die Holocaust. Deur gebruik te maak van die teorie wat hy in Modernity and the Holocaust ontwikkel, probeer hierdie tesis om, eerstens, te wys dat die Holocaust nie die enigste voorbeeld van ‘n moderne volksmoord is nie. Deur die Holocaust met ‘n ander, meer onlangse volksmoord, die Rwandese volksmoord van 1994, te vergelyk en te kontrasteer word dit duidelik dat ten spyte van die oppervlakkige verskille tussen die twee volksmoorde, die Rwandese volksmoord ook ‘n byproduk van moderniteit is. Hierdie gevolgtrekking het belangrike implikasies nie net vir die manier waarop ons die Holocaust en die Rwandese volksmoord onthou nie, maar ook vir die wyse waarop ons die kwaad (evil) en perpetrators of evil1 verstaan. Deur verder gebruik te maak van Bauman se werk sowel as die werk van Hannah Arendt, veral met betrekking tot die Eichmann saak, ondersoek hoofstuk drie ons tradisionele aannames en verwagtinge met betrekking tot die kwaad (evil) en perpetrators of evil en wys die onaangename verskille tussen ons aannames en die moderne realiteit uit. Ten einde werklik die aard van perpetrators van moderne volksmoord te verstaan, is dit belangirk om na die invloed van moraliteit op hierdie perpetrators of evil te kyk, asook die redes waarom moraliteit blykbaar teenstrydig is met moderniteit. Haas se belangrike boek, Morality after Auschwitz, word hier geraadpleeg. Gegewe die verskeie tekortkominge van moderniteit, moet ons wonder of postmoderniteit nie dalk ‘n beter morele alternatief bied nie. Hoofstuk vyf ondersoek hierdie stelling en vind dat postmoderniteit ook nie voldoende is nie. Laastens word Bauman weereens geraadpleeg en sy seining van ‘n etiek van verantwoordelikheid word voorgestel as die enigste beskerming teen moderne kwaad.
Harry Crossley Foundation
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Hawkins, Devon M. "Schelling, Heidegger, and Evil." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1429262478.

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Bernard, Christopher William Thomas. "Views of god and evil a perspectival approach to the argument from evil /." College Park, Md.: University of Maryland, 2008. http://hdl.handle.net/1903/8494.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2008.
Thesis research directed by: Dept. of Philosophy. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Shelton, Jacqueline. "Evil Becomes Her: Prostitution's Transition from Necessary to Social Evil in 19th Century America." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etd/1172.

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Nineteenth-century America witnessed a period of tremendous growth and change as cities flourished, immigration swelled, and industrialization spread. This setting allowed prostitution to thrive and professionalize, and the visibility of such “immoral” activity required Americans to seek a new understanding of morality. Current literature commonly considers prostitution as immediately declared a “social evil” or briefly mentions why Americans assigned it such a role. While correct that it eventually did become a “social evil,” the evolution of discourse relating to prostitution is a bit more complex. This thesis provides a survey of this evolution set against the changing American understanding of science and morality in the nineteenth century. By tracing the course of American thought on prostitution from necessary to social evil, this thesis contributes to a growing understanding of a marginalized group of people and America’s view of national morality.
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Lamboy, Regine. "The real banality of evil." Diss., Columbia, Mo. : University of Missouri-Columbia, 2005. http://hdl.handle.net/10355/5823.

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Thesis (Ph.D.)--University of Missouri-Columbia, 2005.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (November 20, 2006) Vita. Includes bibliographical references
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Loewen, Nathan Robert. "Rethinking evil with Jacques Derrida." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66701.

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Evil is an excellent point of departure for exploring the relationship between Jacques Derrida's work and the philosophy of religion. This has not been the explicit focus of any published study on Derrida (1930-2004) thus far. This study explains how central themes in Derrida's writings can open new approaches to the problem of evil. In 1987, David O'Connor realized that the discourse of Anglo-American philosophy of religion had come to an impasse on the problem of evil. In 1998, O'Connor declared a détente between philosophy and theism on the topic. This much was already explained by the French philosopher Henry Duméry in 1968. The appeal to Derrida's writings does not provide the missing master key to this situation. However, the challenges Derrida sets forward for Western philosophy may also be taken as fundamental challenges resting within the structure of evil itself. The upshot not only challenges theism; it also knocks down arguments against theism. The study's first chapter reviews the debate on evil within the philosophy of religion as challenges to theism's credibility. These are the logical (Pike 1963), evidential (Rowe 1979), and probabilistic (Draper 1989) arguments from evil. Chapters two to six outline Derrida's basic concepts and then elaborate how they substantially challenge the prevailing presumptions about the problem of evil. The results from this investigation establish an original application of Derrida's thought relevant to theodicy and the problem of evil. Chapter seven finally summarizes how the problem of evil is to be reconsidered vis-à-vis Derrida's writings.
Le problème du mal est un excellent point de départ pour exposer le rapport entre Jacques Derrida et la philosophie de la religion. Jusqu'ici, pareille approche n'a été entreprise par aucune recherche sur la pensée de Derrida (1930-2004). La présente étude expose comment des thèmes au centre de l'œuvre de Derrida peuvent ouvrir de nouvelles voies dans le traitement de ce problème. En 1987, David O'Connor prenait acte que le discours utilisé dans la philosophie anglo-américaine de la religion était dans l'impasse relativement au problème du mal, et en 1998, il proposait une trève entre la philosophie et le théisme sur cette question. Tout cela avait été constaté et proposé déjà en 1978 par le philosophe français Henry Duméry. L'analyse de l'œuvre de Derrida présentée dans cette étude ne fournit aucunement la solution manquante. En revanche, les défis que représente Derrida pour la philosophie occidentale peuvent être considérés également comme des défis fondamentaux posés par la structure même du mal, avec pour résultat que non seulement le théisme est critiqué, mais tout autant les arguments opposés à celui-ci.Suite à l'exposé du débat sur la question du mal et le rejet de la crédibilité du théisme en philosophie de la religion notamment de la part des approches dites 'logique' (Pike 1963), 'évidentielle' (Rowe 1979), et 'probabiliste' (Draper 1989), les chapitres deux à six présentent des concepts de base élaborés par Derrida et expliquent dans quelle mesure ces concepts mettent en question les opinions principales sur le problème du mal présentées au chapitre premier. Le septième et dernier chapitre montre également toute l'originalité de la pensée de Derrida concernant la théodicée et la question du mal.
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Rafeedie, Sonia Issa. "Hate Crime: The Unidentified Evil." Youngstown State University / OhioLINK, 1999. http://rave.ohiolink.edu/etdc/view?acc_num=ysu1002131699.

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Books on the topic "Evil"

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Parker, K. J. Evil for Evil. New York: Orbit, 2009.

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Jean-Claude, Bragard, ed. Evil. London: Weidenfeld and Nicolson in association with Channel Four and London Weekend Television, 1988.

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O'Brien, Richard. Evil. New York, N.Y: Dell, 1989.

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Babuta, Subniv. Evil. London: Weidenfeld and Nicolson in association with Channel Four Television and London Weekend Television, 1988.

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Laurence, Schorsch, and Sperling Thomas 1952 ill, eds. Evil tales of evil things. New York: Checkerboard Press, 1993.

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John, Bryson. Evil Angels. New York: Summit Books, 1985.

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Marie, Robertson Eleanor. Divine evil. Accord, MA: Wheeler, 1994.

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Tregillis, Ian. Necessary evil. New York: Tor Books, 2013.

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Chignell, Andrew P., ed. Evil. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199915453.001.0001.

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What, if anything, is evil? Is it just badness by another name? Is it the shadow side of good, or is it an active force opposed to the good in a Manichean/Star Wars kind of way? Does evil have its source in something personal—a malevolent, striving will that makes the universe tend not just to entropic winding-down but also to outbreaks of targeted hellishness? These are some of the main ontological questions that philosophers raise about evil. There are related epistemological questions: Can we really know evil? Does a victim know evil in a way that is entirely different from the way a perpetrator or witness knows it? Does a perpetrator know evil as evil at all? There are also psychological questions: what motivates people to perpetrate evil? Satan’s rebellion, Iago’s machinations, and Stalin’s gulags might be hard to grasp. But what about less remarkable evils: Can we make sense of how former vacuum oil salesman Adolf Eichmann could regard himself as an effective bureaucrat? And what about structural and symbolic evils—can they be explained in terms of actions on the part of individuals? In Evil: A History, 13original essays tell the story of the concept of evil in the west, starting with its origins in early Hebrew wisdom literature and ending with evolutionary theory and the Holocaust. 13 Reflections contextualize these developments by considering evil through the eyes of poets, mystics, witches, librettists, directors, livestock, and a Google product manager.
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Parker, K. J. Evil for Evil. Little, Brown Book Group Limited, 2006.

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Book chapters on the topic "Evil"

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Lees-Grossmann, Lorna. "Evil." In Encyclopedia of Psychology and Religion, 836–37. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_221.

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Fairholm, Gilbert W. "Evil." In Management for Professionals, 101–19. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-17154-8_8.

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Kinzie, J. David. "Evil." In Forensic Psychiatry, 249–57. Totowa, NJ: Humana Press, 2006. http://dx.doi.org/10.1007/978-1-59745-006-5_12.

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Steinberg, David. "Evil." In The Multidisciplinary Nature of Morality and Applied Ethics, 109–23. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45680-1_9.

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Karas, John. "Evil." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–8. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-007-6730-0_1067-1.

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Leezenberg, Michiel. "Evil." In The Routledge Handbook of the Philosophy of Evil, 360–80. 1 [edition]. | New York : Routledge, 2019. | Series: Routledge handbooks in philosophy: Routledge, 2019. http://dx.doi.org/10.4324/9781315679518-28.

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Karas, John. "Evil." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–8. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-007-6730-0_1067-2.

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Karas, John. "Evil." In Encyclopedia of the Philosophy of Law and Social Philosophy, 914–22. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_1067.

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Lees-Grossmann, Lorna. "Evil." In Encyclopedia of Psychology and Religion, 629–30. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_221.

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Pettis, Jeffrey B., Jo Nash, Benjamin Beit-Hallahmi, Ruth Williams, David A. Leeming, Robert S. Ellwood, Jeffrey B. Pettis, et al. "Evil." In Encyclopedia of Psychology and Religion, 303–4. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_221.

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Conference papers on the topic "Evil"

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Pressel, Phil. "See evil, hear evil." In SPIE Optical Engineering + Applications, edited by Mark A. Kahan. SPIE, 2014. http://dx.doi.org/10.1117/12.2065768.

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Anand, S. Abhishek, and Nitesh Saxena. "Coresident evil." In WiSec '17: 10th ACM Conference on Security & Privacy in Wireless and Mobile Networks. New York, NY, USA: ACM, 2017. http://dx.doi.org/10.1145/3098243.3098256.

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Mikesell, Dan. "Evil Twin." In ACM SIGGRAPH 2004 Posters. New York, New York, USA: ACM Press, 2004. http://dx.doi.org/10.1145/1186415.1186424.

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Kure, Sari. "Resident Evil." In SIGGRAPH Asia 2013 Computer Animation Festival. New York, New York, USA: ACM Press, 2013. http://dx.doi.org/10.1145/2542398.2542428.

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Dionysiou, Antreas, and Elias Athanasopoulos. "Unicode Evil." In CCS '21: 2021 ACM SIGSAC Conference on Computer and Communications Security. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3474369.3486871.

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Lemay, Antoine, and Sylvain P. Leblanc. "Is eval () Evil : A study of JavaScript in PDF malware." In 2018 13th International Conference on Malicious and Unwanted Software (MALWARE). IEEE, 2018. http://dx.doi.org/10.1109/malware.2018.8659374.

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Weaver, Nicholas. "Think Evil (tm)." In the 5th Symposium. New York, New York, USA: ACM Press, 2009. http://dx.doi.org/10.1145/1572532.1572555.

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Wang, Yun. "The Evil Twin." In ACM SIGGRAPH ASIA 2008 computer animation festival. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1504271.1504326.

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Dearden, Andy. "See no evil?" In the Fifth International Conference. New York, New York, USA: ACM Press, 2012. http://dx.doi.org/10.1145/2160673.2160680.

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Bahrini, Mehrdad, Nima Zargham, Johannes Pfau, Stella Lemke, Karsten Sohr, and Rainer Malaka. "Good vs. Evil." In CHI PLAY '20: The Annual Symposium on Computer-Human Interaction in Play. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3383668.3419887.

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Reports on the topic "Evil"

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Williams, Helén, and Fredrik Wikström. Plastic packaging has an evil twin. Edited by Sara Phillips. Monash University, June 2022. http://dx.doi.org/10.54377/c96a-8c29.

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Nacoste, Rupert W. See No Evil, Hear No Evil: Senior Leaders' Social Comparisons, and the Low Salience of Racial Issues. Fort Belvoir, VA: Defense Technical Information Center, December 1998. http://dx.doi.org/10.21236/ada359220.

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Hillestad, Torgeir Martin. The Metapsychology of Evil: Main Theoretical Perspectives Causes, Consequences and Critique. University of Stavanger, 2014. http://dx.doi.org/10.31265/usps.224.

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The purpose of this text or dissertation is to throw some basic light on a fundamental problem concerning manhood, namely the question of evil, its main sources, dynamics and importance for human attitudes and behaviour. The perspective behind the analysis itself is that of psychology. Somebody, or many, may feel at bit nervous by the word “evil” itself. It may very well be seen as too connected to religion, myth and even superstition. Yet those who are motivated to lose oneself in the subject retain a deep interest in human destructiveness, malevolence and hate, significant themes pointing at threatening prospects for mankind. The text is organized or divided into four main ordinary chapters, the three first of them organized or divided into continuous and numbered sections. A crucial point or question is of cause how to define evil itself. It can of cause be done both intentional, instrumental and by consequence. Other theorists however have stated that the concept of evil exclusively rests on a myth originated in the Judean-Christian conception of Satan and ultimate evil. This last argument presupposes evil itself as non-existent in the real rational world. It seems however a fact that most people attach certain basic meaning to the concept, mainly that it represents ultimately bad and terrible actions and behaviour directed toward common people for the purpose of bringing upon them ultimate pain and suffer. However, there is no room for essentialism here, meaning that we simply can look “inside” some original matter to get to know what it “really” is. Rather, a phenomenon gets its identity from the constituted meaning operating within a certain human communities and contexts loaded with intentionality and inter-subjective meaning. As mentioned above, the concept of evil can be interpreted both instrumental and intentional, the first being the broadest of them. Here evil stands for behaviour and human deeds having terrifying or fatal consequences for subjects and people or in general, regardless of the intentions behind. The intentional interpretation however, links the concept to certain predispositions, characteristics and even strong motives in subjects, groups and sometimes political systems and nations. I will keep in mind and clear the way for both these perspectives for the discussion in prospect. This essay represents a psychological perspective on evil, but makes it clear that a more or less complete account of such a psychological view also should include a thorough understanding or integration of some basic social and even biological assumptions. However, I consider a social psychological position of significant importance, especially because in my opinion it represents some sort of coordination of knowledge and theoretical perspectives inherent in the subject or problem itself, the main task here being to integrate perspectives of a psychological as well as social and biological kind. Since humans are essential social creatures, the way itself to present knowledge concerning the human condition, must be social of some sort and kind, however not referring to some kind of reductionism where social models of explanation possess or holds monopoly. Social and social psychological perspectives itself represents parts of the whole matter regarding understanding and explanation of human evil. The fact that humans present, or has to represent themselves as humans among other humans, means that basically a social language is required both to explain and describe human manners and ways of being. This then truly represents its own way or, more correctly, level or standard of explanation, which makes social psychology some sort of significant, though not sufficient. More substantial, the vision itself of integrating different ontological and theoretical levels and objects of science for the purpose of manifesting or make real a full-fledged psychological perspective on evil, should be considered or characterized a meta-psychological perspective. The text is partially constructed as a review of existing theories and theorists concerning the matter of evil and logically associated themes such as violence, mass murder, genocide, antisocial behaviour in general, aggression, hate and cruelty. However, the demands of making a theoretical distinction between these themes, although connected, is stressed. Above all, an integral perspective combining different scientific disciplines is aimed at.
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Carr, Jr, and W. A. Marine Corps Civilian Law Enforcement: A Necessary Evil. Fort Belvoir, VA: Defense Technical Information Center, February 2009. http://dx.doi.org/10.21236/ada507986.

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Franck, Raphaël, and Oded Galor. Flowers of Evil? Industrial Development and Long-Run Prosperity. Cambridge, MA: National Bureau of Economic Research, August 2017. http://dx.doi.org/10.3386/w23701.

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Lloyd, John D. Operation Weseruebung: A Necessary Evil? An Operational Art Analysis. Fort Belvoir, VA: Defense Technical Information Center, February 1998. http://dx.doi.org/10.21236/ada348608.

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Zilberman, Mark. Good and Evil from the Point of View of Physics. Intellectual Archive, December 2022. http://dx.doi.org/10.32370/iaj.2763.

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The article analyzes the concepts of "good" and "evil" from the point of view of physics. Although the physical concept of “entropy” as a measure of disorder was the first candidate who could serve as the physical basis of these ethical concepts, in fact it is not suitable for this purpose. However, the “entropic potential of the event” Z (T, A) that describes the impact of the event A that occurred in the moment T0 in the system R to the entropy of this system at the future moment T (T > T0) is well suited for our analysis. The article describes methods for calculating the “entropic potential of the event” for certain real-life events and discuss several other related ideas, such as “time factor”, “averaging” and “universality”.
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Nahum García Martínez [, A., P. Castrillo Maortua, and P. Echart Orús. Moral Sympathy and the “Lucifer Effect”. Evil and Redemption in Breaking Bad. Revista Latina de Comunicación Social, January 2019. http://dx.doi.org/10.4185/rlcs-2019-1336en.

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Suminsby, Robert E. Fear No Evil: Unmanned Combat Air Vehicles For Suppression of Enemy Air Defenses. Fort Belvoir, VA: Defense Technical Information Center, April 2002. http://dx.doi.org/10.21236/ada420687.

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Carrión-Tavárez, Ángel. The Situation of Puerto Rico in the First Half of the 20th Century. Edited by Ángel Carrión-Tavárez. Puerto Rico Institute for Economic Liberty, December 2021. http://dx.doi.org/10.53095/13582003.

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After 390 years of Spanish colonialism, Puerto Rico was ceded by Spain to the United States, as a result of the Spanish-American War and the Treaty of Paris. At the dawn of the 20th century, the situation on the Island was one of extreme poverty, high unemployment, and widespread illiteracy. Federal programs alleviated the situation on the Island but began to institutionalize a major problem: the evil of passively waiting for economic aid from abroad, instead of seeking to solve the problems by its own initiative.
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