Morozov A.

Volodymyr Dahl East Ukrainian National University

Philosophical-anthropological analysis ontological essence of evil

In the modern world study the problem of evil gets a new round of importance and relevance. This is because the culture of postmodern forced to rethink all the fundamental principles of the organization of human existence. Mankind for many thousands of years trying to reflect on the basis of its existence and developed a system of ideological orientation. In this system of fundamental importance for the individual and culture have categories of good and evil. However, due to constantly changing external conditions, people have a need to turn to the experience of previous generations, with the aim to adapt the results to modern realities. If we recognizing good as absolutely positive value, we have the inevitable question about the essence of evil. Aristotle talked about the formless, the multidimensionality of evil, so natural and there is a desire to explore the essential aspects of the phenomenon of evil in the modern world. Besides the study of the essence of evil and its role in modern socio-cultural space will allow you to better identify dialectical relation evil with his opposite categories – good.

The complexity of the subject due to its multidimensionality, and internal heterogeneity. The problem of evil is investigated in the ethical, religious, philosophical, social, and psychological contexts that confirms the thesis about the importance of the phenomenon of evil in human life, and at the same time shows the necessity of taking into account all of the multiple existing relationships for objective consideration and study of the phenomenon of evil in the cultural-civilization space.

The question about the ontological essence of evil must be viewed in close connection existing in the cultural and civilization space, that is, in the aggregate social and cultural space. This perspective of evil is that evil, being a significant element of ideological pattern is largely determines the vector of transformation of the personality of a person and his cultural space. Evil, in all its varieties «... destroys the possibility of respect for themselves, the possibility of moral dignity (my, not anyone else's)». [1, 35]

Among the many types or manifestations of evil, the greatest field of manifestation of evil belongs to the social evil. A significant number of researchers (Pierre Bourdieu, Paul Ricœur and others) are believe that social evil manifests itself in the field of interaction «own – alien». [2; 3] Revealing the essence of this interaction, we note that in the structure of «his» is first of all the «I» as the basis of the personality, of the individual. This «I» is based on the interaction with resources. By resources we understand the social, political, spiritual, economic, financial, environmental and other spheres of human activity, which «I» is trying to use or assign to meet their needs.

Evil is able to permeate the whole of the social fabric of human existence, despite the fact that evil is inherent in the original human nature, it is not part of the structure, as the disease is not the natural state of man, and evil is brought factor. So, deep down, everyone sees evil, not only as a threat coming from the «other», but the man that doeth evil, is experiencing this realization of evil through the voice of conscience. Evil is an abnormal condition of the person, its normal state is harmony, harmony according external human internal, spiritual, profane sacred (the divine). Therefore, when a person starts doing evil itself or is evil by another, he takes it as a violation of harmony, as confusion, anxiety. And then the person comes up with ways to justify evil to soothe his conscience. This is the mechanism that we interpret as seduction, as temptation.

Evil manifests itself in various ways, for example, as the destruction of a human body, in the form of a struggle over property in a variety of human relations («predatory» human behavior), in the wickedness on the earth, i.e. deception, cunning time, the loss of communication with God, becoming dependent from disease and death.

Evil, firstly, anthropological, it is not born from the outside. It is born by man himself. Ontology of evil has a border, and a border that evil is man and activities; second, the evil is so various and diverse, as diverse and multi-faceted human life. In other words evil can be manifested in all spheres of human activity. Third, the manifestations of evil is also possible on the various quality levels. For example, in the civilization plane, in the outer man, evil manifests itself in the form phenomenal acts that have negative consequences for both human, who does evil, destroying his Person, and the person of the «other» and denied his needs. In the plane of culture evil appears as idealized image (often with a personification), embodies not only phenomenal manifestations, but also the generalized representations about the negative experience of interaction with the world. Fourth, studying the problem of evil, we found that it is human nature to attempt to objectify evil, thereby confirming the ontological essence of evil. Evil is inherent in the life of every man, and man's task is to oppose the topics of imperative that manifests evil.

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