Good and evil

In religion, ethics, philosophy, and psychology 'good and evil' is a very common dichotomy. In cultures with Manichaean and Abrahamic religious influence, evil is usually perceived as the dualistic antagonistic opposite of good, in which good should prevail and evil should be defeated. In cultures with Buddhist spiritual influence, both good and evil are perceived as part of an antagonistic duality that itself must be overcome through achieving Śūnyatā meaning emptiness in the sense of recognition of good and evil being two opposing principles but not a reality, emptying the duality of them, and achieving a oneness.1. By good, I understand that which we certainly know is useful to us. 2. By evil, on the contrary I understand that which we certainly know hinders us from possessing anything that is good. In religion, ethics, philosophy, and psychology 'good and evil' is a very common dichotomy. In cultures with Manichaean and Abrahamic religious influence, evil is usually perceived as the dualistic antagonistic opposite of good, in which good should prevail and evil should be defeated. In cultures with Buddhist spiritual influence, both good and evil are perceived as part of an antagonistic duality that itself must be overcome through achieving Śūnyatā meaning emptiness in the sense of recognition of good and evil being two opposing principles but not a reality, emptying the duality of them, and achieving a oneness. Evil, in a general context, is the absence or opposite of that which is described as being good. Often, evil is used to denote profound immorality. In certain religious contexts, evil has been described as a supernatural force. Definitions of evil vary, as does the analysis of its motives. However, elements that are commonly associated with evil involve unbalanced behavior involving expediency, selfishness, ignorance, or neglect. The modern philosophical questions regarding good and evil are subsumed into three major areas of study: meta-ethics concerning the nature of good and evil, normative ethics concerning how we ought to behave, and applied ethics concerning particular moral issues. Every language has a word expressing good in the sense of 'having the right or desirable quality' (ἀρετή) and bad in the sense 'undesirable'. A sense of moral judgment and a distinction 'right and wrong, good and bad' are cultural universals. In the eastern part of ancient Persia almost three thousand years ago a religious philosopher called Zoroaster simplified the pantheon of early Iranian gods into two opposing forces: Ahura Mazda (Illuminating Wisdom) and Angra Mainyu (Destructive Spirit) which were in conflict. This idea developed into a religion which spawned many sects, some of which embraced an extreme dualistic belief that the material world should be shunned and the spiritual world should be embraced. Gnostic ideas influenced many ancient religions which teach that gnosis (variously interpreted as enlightenment, salvation, emancipation or 'oneness with God') may be reached by practising philanthropy to the point of personal poverty, sexual abstinence (as far as possible for hearers, total for initiates) and diligently searching for wisdom by helping others. Similarly, in ancient Egypt, there were the concepts of Ma'at, the principle of justice, order, and cohesion, and Isfet, the principle of chaos, disorder, and decay, with the former being the power and principles which society sought to embody where the latter was such that undermined society. This correspondence can also be seen reflected in ancient Mesopotamian religion as well in the conflict between Marduk and Tiamat. In Western civilisation, the basic meanings of κακός and ἀγαθός are 'bad, cowardly' and 'good, brave, capable', and their absolute sense emerges only around 400 BC, with Pre-Socratic philosophy, in particular Democritus. Morality in this absolute sense solidifies in the dialogues of Plato, together with the emergence of monotheistic thought (notably in Euthyphro, which ponders the concept of piety (τὸ ὅσιον) as a moral absolute). The idea is further developed in Late Antiquity by Neoplatonists, Gnostics, and Church Fathers. This development from the relative or habitual to the absolute is also evident in the terms ethics and morality both being derived from terms for 'regional custom', Greek ήθος and Latin mores, respectively (see also siðr).