A Quote by Philip Zimbardo

The "Lucifer Effect" describes the point in time when an ordinary, normal person first crosses the boundary between good and evil to engage in an evil action. It represents a transformation of human character that is significant in its consequences. Such transformations are more likely to occur in novel settings, in "total situations," where social situational forces are sufficiently powerful to overwhelm, or set aside temporally, personal attributes of morality, compassion, or sense of justice and fair play.
For the first time in history, the rational and the good are fully armed in the battle against evil. Here we finally find the answer to our paradox; now we can understand the nature of the social power held by evil. Ultimately, the evil, the irrational, truly has no power. The evil men’s control of morality is transient; it lives on borrowed time made possible only by the errors of the good. In time, as more honest men grasp the truth, evil’s stranglehold will be easily broken.
As we have come to understand the psychology of evil, we have realized that such transformations of human character are not as rare as we would like to believe. Historical inquiry and behavioral science have demonstrated the "banality of evil" -- that is, under certain conditions and social pressures, ordinary people can commit acts that would otherwise be unthinkable.
The line between good and evil is permeable and almost anyone can be induced to cross it when pressured by situational forces.
The character of human life, like the character of the human condition, like the character of all life, is "ambiguity": the inseparable mixture of good and evil, the true and false, the creative and destructive forces-both individual and social.
We want to believe in the essential, unchanging goodness of people, in their power to resist external pressures, in their rational appraisal and then rejection of situational temptations. We invest human nature with God-like qualities, with moral and rational faculties that make us both just and wise. We simplify the complexity of human experience by erecting a seemingly impermeable boundary between Good and Evil.
If you just open your dictionary, "morality" is the sense that separates good from evil. And if you really want to see what evil is, it just says that "evil is the opposite of good." And if you ask "Then what is good?" it says that it's the opposite of evil.
Evil denotes the lack of good. Not every absence of good is an evil, for absence may be taken either in a purely negative or in aprivative sense. Mere negation does not display the character of evil, otherwise nonexistents would be evil and moreover, a thing would be evil for not possessing the goodness of something else, which would mean that man is bad for not having the strength of a lion or the speed of a wild goat. But what is evil is privation; in this sense blindness means the privation of sight.
Evil is powerful, but good is more powerful. In fact, evil is so powerful that only good has the power to overcome evil. Darkness can be driven away only by light.
Suspending moral judgment is not the immorality of the novel; it is its morality. The morality that stands against the ineradicable human habit of judging instantly, ceaselessly, and everyone; of judging before, and in the absence of, understanding. From the view­point of the novel's wisdom, that fervid readiness to judge is the most detestable stupidity, the most pernicious evil.
If we don't have a clear sense of our identity and purpose, we are much more vulnerable to Lucifer. He of course knows this and accordingly attempts to blur our vision. He lies. He shades and obliterates truth. He makes evil look good and good look unenlightened and unsophisticated. Make no mistake about it: Lucifer will do anything to derail, disappoint, dishearten, discourage, and deceive us—and particularly those who have made and are seeking to keep sacred covenants. His motives are entirely self-centered, selfish, destructive, and evil.
In the story of the Creation we read: ". . . And behold, it was very good." But, in the passage where Moses reproves Israel, the verse says: "See, I have set before thee this day life and good, and death and evil." Where did the evil come from? Evil too is good. It is the lowest rung of perfect goodness. If you do good deeds, even evil will become good; but if you sin, evil will really become evil.
The contest is not between us and them, but between good and evil, and if those who would fight evil adopt the ways of evil, evil wins.
The essence of morality is a questioning about morality; and the decisive move of human life is to use ceaselessly all light to look for the origin of the opposition between good and evil.
In the alchemy of man's soul almost all noble attributes- courage, honor, love, hope, faith, duty, loyalty, and so on - can be transmuted into ruthlessness. Compassion alone stands apart from the continuous traffic between good and evil proceeding within us. Compassion is the antitoxin of the soul: where there is compassion, even the most poisonous impulses remain relatively harmless.
What is evil? Killing is evil, lying is evil, slandering is evil, abuse is evil, gossip is evil, envy is evil, hatred is evil, to cling to false doctrine is evil; all these things are evil. And what is the root of evil? Desire is the root of evil, illusion is the root of evil.
If we do wrong and no harm comes of it, we are not thereby justified. If we did evil and good came of it, the evil would be just as evil. It is not the result of the action, but the action itself which God weighs.
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