Dehumanisation as The Main Cause of Evil

Introduction

Throughout human history, the presence of conflict and moral dilemmas has been undeniable. From wars and genocides to acts of individual malevolence, the concept of evil has always been intertwined with human existence. We often categorize individuals like Hitler as embodiments of evil, yet these figures were once ordinary human beings. Hitler, for instance, harbored aspirations of pursuing artistic endeavors, yet he ultimately orchestrated the deaths of millions. How does an individual transition from the ordinary to the malevolent? Where does evil come from? This essay will try to answer these questions.

Dehumanization as an Explanation for Evil

The conventional explanation often attributes acts of evil to the dehumanization of others. According to this view, perpetrators fail to recognize the humanity of their victims, viewing them merely as means to an end or as inferior beings. Consequently, they commit atrocities without acknowledging the moral implications of their actions. This perspective has found support in various texts and studies, suggesting a correlation between dehumanization and the commission of evil deeds. However, recent scholarship challenges this notion, proposing instead that it is the recognition of humanity, coupled with fear, that engenders evil.

Many individuals do not perceive themselves as inherently evil, yet instances of malevolence persist. This paradox implies that evil may be an innate aspect of human nature, suppressed by societal norms and structures. In the absence of these constraints, primal instincts can resurface, leading to acts of savagery. The character of Kurtz in Joseph Conrad's "Heart of Darkness" exemplifies this regression to barbarism when removed from the constraints of civilization. Similarly, William Golding's "Lord of the Flies" portrays how the absence of societal order prompts the descent into savagery among a group of stranded boys. In both narratives, the veneer of civilization fades, revealing the inherent capacity for evil within individuals.

Without the moral guidance provided by society, individuals may lose their moral compass, unable to discern between right and wrong. This is evident in Hank Mitchell's character arc in "A Simple Plan." Initially resistant to the allure of ill-gotten gains, Hank eventually succumbs to the temptation, committing acts of violence to protect the stolen money. His moral deterioration underscores the destabilizing influence of greed and moral ambiguity. The dehumanization of others becomes a rationalization for evil actions, as perpetrators justify their behavior based on perceived superiority or utilitarian ends. Hitler's belief in the inferiority of Jews, for example, served as a self-justification for his genocidal campaign. Similarly, Sarah Mitchell in "A Simple Plan" manipulates others in pursuit of wealth, demonstrating how the corruption of material gain can lead to moral decay and acts of malevolence.

Humanity as a Catalyst for Evil

The Abu Ghraib prison abuses serve as a stark reminder of the depths of human depravity. In 2006, shocking images emerged, revealing the appalling mistreatment inflicted upon Iraqi prisoners by U.S. military personnel. These acts of inhumanity included smearing detainees with excrement and subjecting them to degrading humiliation, such as forming naked human pyramids. Psychologist Phillip Zimbardo, renowned for his Stanford Prison Experiment, posits that individuals engage in such heinous acts when circumstances permit. The guards, burdened by overwhelming workloads and fatigue from long shifts, found themselves emboldened to commit atrocities against the prisoners. Zimbardo suggests that under such conditions, empathy, altruism, and morality are eroded, leading otherwise ordinary individuals to perpetrate evil deeds. He notes,

'Situations can be sufficiently powerful enough to undercut empathy, altruism, morality and to get ordinary people, even good people, to be seduced into doing really bad things.'

This erosion of empathy is a dangerous precedent that can escalate into further wrongdoing. The Europeans depicted in Joseph Conrad's "Heart of Darkness" exemplify this dehumanizing mindset, viewing Africans not as fellow human beings, but as primitive savages. Such dehumanization serves to rationalize further injustices, such as the institution of slavery.

Over time, the perpetuation of dehumanization across cultures, religions, and races has led to the establishment of relative scales of humanity. Psychologist Nour Kteily's research reveals the prevalence of prejudice among certain demographics, with some individuals ranking certain groups lower on the scale of humanity, akin to animals. Kteily's study, conducted in 2017, highlights a growing intolerance towards Muslims and immigrants, partly attributed to political rhetoric, such as President Trump's dehumanizing portrayal of migrants and refugees. This cycle of dehumanization fuels animosity and violence, as marginalized groups respond to their dehumanization with acts of resistance. Kteily's findings are reflected in his statement,

'Dehumanisation doesn’t only occur in wartime. It’s happening right here, right now. And every day, good people who don’t see themselves as being prejudiced bigots are nevertheless falling prey to it.'

This cycle is evident in conflicts and wars worldwide. The Abu Ghraib abuses, for instance, were cited as a justification for the brutal beheading of American businessman Nick Berg by Islamist militants in 2004. The decapitator continues this cycle of evil saying,

‘We tell you that the dignity of the Muslim men and women in Abu Ghraib and others is not redeemed except by blood and souls. You will not receive anything from us but coffins after coffins.’

Literary works like William Golding's "Lord of the Flies" also underscore the consequences of dehumanization. The protagonist, Piggy, is subjected to dehumanizing treatment by his peers, who mock his physical ailments and characteristics. This dehumanization influences perceptions and behaviors, contributing to the escalation of violence and cruelty.

However, an alternative perspective posits that evil arises not from the dehumanization of others, but from the recognition of their humanity. Psychology professor Paul Bloom contends that acts of cruelty often stem from a profound acknowledgment of the humanity of the victim. Perpetrators view their victims as deserving of punishment or harm, rationalizing their actions as necessary means to achieve their ends. Bloom asserts,

‘A lot of the cruelty we do to one another, the real savage, rotten terrible things we do to one another, are in fact because we recognise the humanity of the other person.’

This acknowledgment of humanity is evident in supremacist ideologies, where fear of the "other" drives discriminatory behavior. The chant "You will not replace us!" at the Charleston white supremacist rally reflects this sentiment, revealing a deep-seated anxiety over perceived threats to one's status and identity.

Conclusion

In conclusion, while dehumanization is commonly cited as the root cause of evil, it is imperative to recognize the role of humanity itself in breeding malevolence. The fear of the "other" and the recognition of their humanity can fuel acts of cruelty and injustice. As long as humanity exists, the potential for dehumanization and fear will persist, perpetuating the cycle of evil. It is crucial for individuals and societies to confront these underlying dynamics and strive towards empathy, understanding, and respect for all human beings, regardless of differences. Only through collective efforts to foster compassion and tolerance can we hope to overcome the destructive forces of evil and build a more just and humane world.