Cruelty — Evil: Inside Human Violence And
This is perhaps the most frightening root. When people believe they are acting on behalf of a "higher good"—whether religious, political, or social—they can justify any atrocity. If the goal is a utopia, then any "evil" done to achieve it is seen as a necessary sacrifice.
This is "evil" as a means to an end. It isn’t about hate; it’s about utility. If someone stands between a perpetrator and a desired resource (money, power, territory), violence is used as a tool to remove the obstacle. Evil: Inside Human Violence and Cruelty
A central theme of human cruelty is the "magnitude gap" between the victim and the perpetrator. To the victim, the act is a life-altering, monumental trauma with long-lasting effects. To the perpetrator, the act is often a minor detail, a justified reaction, or something they have already forgotten. This gap explains why "meaningful" apologies are so rare; the two parties are living in entirely different moral realities. The Fragility of Self-Control This is perhaps the most frightening root
The concept of "evil" is often treated as a supernatural force or a cinematic trope, but Roy Baumeister’s seminal work, Evil: Inside Human Violence and Cruelty , reframes it as a deeply human psychological phenomenon. To understand why people hurt others, we have to look past the "Myth of Pure Evil" and examine the mundane, often chillingly logical drivers behind aggression. The Myth of Pure Evil This is "evil" as a means to an end
While it exists, true sadism (deriving pleasure from pain) is rare. It usually develops over time rather than being the initial motivation. Most people find their first act of violence distressing; sadism is a "learned taste" that occurs after the perpetrator has become desensitized. The Perspective Gap
If the potential for violence is baked into human nature, why isn't the world in constant chaos? The answer lies in . Most humans have aggressive impulses, but we have developed internal and social brakes to hold them back. Cruelty often erupts not because a person suddenly "becomes evil," but because their self-control is exhausted, bypassed by ideology, or dissolved by the anonymity of a crowd. Conclusion
