Escape from Evil

1. Man's Dual Nature: Appetite and Ingenuity

It is man’s ingenuity, rather than his animal nature, that has given his fellow creatures such a bitter earthly fate.

Creaturely Appetite. Humans, like all organisms, are driven by basic needs: food, survival, and the continuation of experience. This "appetite" is a fundamental aspect of our being, a constant striving to incorporate energy and maintain physical well-being. This is the root of our organismic craving for "prosperity," a state of sustained physical and sensory satisfaction.

Ingenious Transcendence. Unlike other animals, humans possess a unique consciousness of their own mortality. This awareness creates a profound tension, a desire to transcend the limitations of our physical existence. We seek to deny death through cultural symbols, hero systems, and the pursuit of meaning, creating an "alter-organism" that is more durable than our physical bodies.

The Paradox of Evil. The very ingenuity that allows us to transcend our animal nature also becomes the source of our greatest evils. In our desperate attempts to deny death and achieve a heroic self-image, we create systems of power, inequality, and destruction that far surpass the simple appetites of other creatures. This paradox highlights the tragic irony of the human condition.

2. Ritual as Primitive Technology for Life

The object of ritual is to secure full life and to escape from evil.

Ritual as a Technique. Primitive societies viewed ritual not as mere superstition, but as a practical technology for controlling the world. Through specific actions, chants, and dances, they believed they could transfer life force, increase fertility, and avert evil. This was a pre-industrial method of manufacture, using symbolic actions to manipulate the invisible forces of nature.

Control and Transcendence. Rituals were not only about controlling the material world but also about transcending it. By participating in these ceremonies, individuals were elevated to new states of being, symbolically dying and being reborn. This allowed them to feel a sense of power over death and decay, connecting them to a larger, more durable reality.

The Sacredness of Culture. Culture itself is a form of "supernatural" creation, a system of symbols and meanings that are not given by physical nature. All cultural systems, whether religious or secular, ultimately aim to raise humans above their animal condition, assuring them that their lives have significance beyond mere physical existence.

3. The Social Necessity of Ritual and Competition

men divide themselves into two groups in order that they may impart life to one another, that they may intermarry, compete with one another, make offerings to one another, and do to one another whatever is required by their theory of prosperity.

Dual Organization. Primitive societies often organized themselves into dual systems (moieties), dividing into complementary halves. This structure was not arbitrary but essential for ritual, as life could not be imparted alone. It created a framework for cooperation and competition, where each half played a vital role in the other's well-being.

Status Forcing. The dual organization also provided a stage for "status forcing," where individuals could expand their self-feeling through contests of skill, strength, and excellence. This competition, however, was not purely selfish but served a larger purpose: to generate life and power for the entire community.

Mutual Importance. Beyond competition, primitive societies also developed codes for mutual support and respect. These codes, like those described by Goffman, protected individuals from social damage and deflation, ensuring that everyone felt a sense of importance and belonging. This balance of competition and cooperation was crucial for the functioning of ritual and social life.

4. Economics as Sacred Expiation and Power

In the archaic consciousness the sense of indebtedness exists together with the illusion that the debt is payable; the gods exist to make the debt payable.

The Gift Economy. Primitive economies were not driven by rational self-interest but by a sacred cycle of gift-giving and receiving. Goods were shared freely, not as a matter of simple exchange, but as a way of maintaining balance with the invisible powers. This was a system of obligation and expiation, where the surplus was offered to the gods to ensure continued prosperity.

Surplus for the Gods. The creation of a surplus was not simply for material gain but for spiritual purposes. It was a way of paying back the debt owed to the gods for the bounty of nature. The ceremonial destruction of goods was a religious act, a way of keeping the cycle of power flowing between the visible and invisible worlds.

Power in Expenditure. The act of giving was not just about sharing but about generating power. By giving, individuals participated in the flow of life, demonstrating their own strength and ability to contribute to the well-being of the community. This created a sense of cosmic heroism, where even the humblest person could feel like a creator of life.

5. The Psychological Roots of Social Inequality

The first person who, having fenced off a plot of ground, took it into his head to say this is mine and found people simple enough to believe him, was the true founder of civil society.

Personal Qualities. Social inequality did not arise solely from force or coercion but from the recognition of differences in personal qualities. Those who excelled in hunting, warfare, or ritual were given special privileges and influence, laying the foundation for social stratification.

The Hero's Power. Individuals who demonstrated exceptional skill or courage were seen as having a special connection to the invisible world. They became figures of power and authority, embodying the triumph over death and inspiring awe and respect. This created a natural hierarchy, where some were seen as more deserving of privilege than others.

The Willingness to be Bound. The emergence of inequality was not simply a matter of the strong dominating the weak. It was also a result of the human need for authority and the willingness to give up personal freedom in exchange for security and a sense of belonging. This psychological need for structure and meaning played a crucial role in the development of stratified societies.

6. The Evolution of Inequality: From Ritual to Power

The very same men who flout the pretensions of a fellow-brave grovel before a darling of the gods, render him “implicit obedience and respect.”

The Visible God. As societies evolved, the focus of power shifted from the invisible world of spirits to the visible world of chiefs and kings. These figures became living embodiments of the gods, receiving offerings and redistributing goods. This created a new form of social organization, where power was centralized in the hands of a few.

The Sun-Man. The divine king was often identified with the sun, the source of all life and energy. This identification gave him a cosmic significance, making him the center of the universe and the guarantor of prosperity. The king's actions were seen as directly influencing the well-being of the entire community.

The Centralization of Ritual. With the rise of divine kingship, ritual became increasingly centralized, with the king and his priests controlling the sacred ceremonies. This gave them immense power over the lives of their subjects, as they were seen as the only ones who could properly communicate with the gods and ensure the continuation of life.

7. Money as the New Universal Immortality Ideology

Privilege is prestige, and prestige in its fundamental nature as in the etymology of the word, means deception and enchantment.

Money as Sacred Power. With the decline of traditional ritual, money emerged as a new form of sacred power. It became a symbol of immortality, a way of transcending the limitations of the physical world. The accumulation of wealth became a new form of heroic striving, a way of demonstrating one's worth and securing a place in the world.

The Ritual of Money. Money is not just a tool for exchange but a ritual object, a symbol of power and status. The act of buying and selling, saving and investing, became a new form of religious practice, a way of participating in the flow of life and ensuring one's own survival.

The Illusion of Control. The pursuit of money creates the illusion of control over fate, a way of denying the inevitability of death. By accumulating wealth, individuals seek to create a lasting legacy, a monument to their own existence that will endure beyond their physical lives. This is the new form of the old quest for immortality.

8. The Basic Dynamic of Human Evil: The Denial of Death

Every conflict over truth is in the last analysis just the same old struggle over . . . immortality.

The Fear of Death. The root of all human evil lies in our fear of death, our desperate attempt to deny the limitations of our physical existence. This fear drives us to seek immortality through various means, including power, wealth, and social status.

The Denial of Animality. In our quest for transcendence, we often deny our animal nature, our connection to the physical world. This denial leads to a distorted view of reality, where we see ourselves as separate from and superior to other creatures.

The Projection of Evil. The fear of death and the denial of animality lead to the projection of evil onto others. We see our own flaws and limitations in those we deem "different," and we seek to destroy them in order to affirm our own purity and worth. This is the root of scapegoating and social injustice.

9. The Nature of Social Evil: Scapegoating and Sacrifice

The very same men who flout the pretensions of a fellow-brave grovel before a darling of the gods, render him “implicit obedience and respect.”

The Need for Victims. Social cohesion often relies on the creation of scapegoats, individuals or groups onto whom we project our fears and anxieties. By sacrificing these victims, we seek to cleanse ourselves of guilt and reaffirm our own righteousness.

The Logic of Sacrifice. Sacrifice is not simply a barbaric act but a logical extension of our desire for self-preservation. By offering up the lives of others, we seek to appease the gods and ensure our own survival. This logic is often hidden beneath layers of ritual and tradition.

The Cycle of Violence. The need for scapegoats and the logic of sacrifice create a cycle of violence that has plagued human history. By constantly seeking to purify ourselves through the destruction of others, we perpetuate a system of hatred and oppression that is difficult to break.

10. The Merger of Marx and Freud: A New Social Theory

If the emergence of social privilege marks the Fall of Man, the Fall took place not in the transition from “primitive communism” to “private property” but in the transition from ape to man.

Beyond Materialism. Traditional Marxist theory focuses on economic inequality as the root of all social problems. However, a more complete understanding of human behavior requires a psychological perspective that acknowledges the role of fear, guilt, and the desire for immortality.

The Sacredness of Power. All power, whether economic, political, or religious, is ultimately rooted in the human desire to transcend death. This desire is not simply a matter of individual psychology but a fundamental aspect of social organization.

The Chains of Self-Imposed Guilt. The chains that bind men are not simply imposed by external forces but are also self-imposed, a result of our own psychological needs and desires. We willingly submit to authority and tradition in order to find meaning and purpose in our lives.

11. The Heroic Society: A Synthesis of Hope and Reality

We are here at one of the ultimate crossroads in social theory. . . . If the cause of the trouble were force, to “expropriate the expropriators” would be enough. But if force did not establish the domination of the master, then perhaps the slave is somehow in love with his own chains ....a deeper psychological malady. . . .

The Limits of Reason. While reason and science are essential for understanding the human condition, they cannot fully address our deepest fears and desires. We need to acknowledge the power of myth, ritual, and the need for transcendence in shaping human behavior.

The Need for Meaning. Humans are not simply rational actors but meaning-seeking creatures. We need to feel that our lives have significance beyond the material world, that we are part of something larger than ourselves. This need for meaning is a powerful force that can be used for both good and evil.

The Possibility of a New Heroism. The challenge for the future is to create a society that channels our heroic impulses in a positive direction. This requires a new understanding of human nature, one that acknowledges our limitations while also celebrating our potential for creativity, compassion, and love.

Last updated: January 27, 2025