On Formative Evilism
When morality seems far away even in common interactions, there comes the call. Where good men fail to fulfill their duties to their fellows, there comes the call. Where the insidious or underhanded is ubiquitous, where all days are night, where prayers are whispered in fear, there comes the call.
You have felt the call to wickedness, as has every human being. The orientation of evilism is to not ignore this call, but use it. Answer with your whole spirit the call to darkness, and through it come to splendid affection.
Evilism philosophically concerns the actions of men in social settings, focused on the careful declaration of good and evil acts. Neither is perfectly knowable, or even terribly clear in the practical settings, and for the purposes of formative evilism, the setting is key. Evilism in a vacuum may be more philosophically stimulating, but that is a matter for another treatise. For now, we will presume that in the daily lives of people, there is moral philosophical good and moral philosophical evil.
Evilism is one of a factorial design of action and intent. The intent, it is said, makes the man, and from this we have four orientations given to one intent and one effect at a time. This is not to limit the nature of the situation to forbid more than one intent or outcome at a time, but to simplify the foremost situation to lay grounds for formative evilism.
Therefore, there are good actions, evil actions, good intentions, and evil intentions. Of heroes and villains, there are many and well defined examples from plenty enough of sources, the unecessary and necessary fictions, the raw and the real, many enough to let those definitions lie simply as those who do good for good, and evil for evil. It is the crosses that are of note.
The one who does good deeds for the sake of evil is the antihero, or Iago. The sum of his actions will lead to the denigration of society and the benefit of himself alone. While the outcome will be defined as wicked, the acts themselves will be notably good. These situations are difficult to approach, as the final effect is often blinding. Iago ruined men's lives by giving sound advice. Fully intending their ruin, fully providing good advice. This is the counter of evilism.
The one who does evil deeds for the sake of good is an evilist. Evilism being the idea and practice of bringing to bear wickedness to clear the land of wickedness. The paradox is in the secrecy of evilist operations; ordinarily for a successful evilist event (henceforth a burn), the intention to good must remain unknown. For as long as a burn looks like simply another disaster, the evilist may revel in satisfaction. Call to mind the idea of tough love, or the didactic prank, the spanking. Any punishment contrived by man will on the surface look like simple abuse, a base evil. To be able to punish all with justice is an evilist cause, and from the phrasing, a careful and dangerous balance.
A well accomplished burn will leave the punished better off, as well as those around them. Excessive violence or force is generally maladaptive to this end. All subtleties are preferred, as before the secrecy of the operation is important. How to know when to burn? How to burn? How to know the correct path and outcome is inscrutible and demanding of a clever and calculating mind. An evilist will never be a sloppy person. An evilist needs a complicated social perspective, for only then will calculations concerning his fellows seem close to reasonable when cooking up a burn. They are reasonable. Take care to know when and how to punish. An evilist becomes the secret patron of his chosen.
That an evilist must choose a few to guide and guard is important. Reckless decisions about the justice of strangers will fast lead to the upending of a burn into a disaster, to the detriment of all. Choose a few. Teach the ways of evilists in order to spread the passion. Do not take the passion at large. There is nothing theoretically wrong with the principle as applied to large generalities. The formative evilism demands a fierce attachment to the practical and real, and here the taking of the microcosm to the levels of the macrocosm is a surefire recipe for disaster.