"Evil has no substance of its own, but is only the defect, excess, perversion, or corruption of that which has substance"
About this Quote
Evil, for Newman, isn’t a rival kingdom to the good; it’s a parasite. The line smuggles in a bracing metaphysical claim: reality is fundamentally positive, structured, and intelligible, and what we call “evil” is a failure in that structure rather than a competing substance with its own integrity. That’s not airy consolation. It’s a strategic refusal to grant evil the dignity of an independent power. In a century fascinated by systems - political revolutions, industrial might, scientific classification - Newman insists that wickedness doesn’t get to be one more “thing” to catalog. It’s damage.
The phrasing matters: “defect, excess, perversion, or corruption” casts evil as misdirection of energies that begin as real goods. “Excess” is the particularly sharp word, because it implicates not only obvious vice but also distorted virtue: zeal that becomes cruelty, order that becomes tyranny, self-respect that turns into vanity. Newman is warning that the path to harm often runs through something initially substantial and even admirable. That’s an uncomfortable diagnosis for moralists who want villains, not neighbors.
Contextually, Newman’s Catholic-inflected worldview (and his battle with the confident moral arithmetic of his age) leans on an Augustinian tradition: the good is generative; evil is privative. The subtext is pastoral and polemical at once. Pastoral, because it suggests repair is possible - restore what’s been bent. Polemical, because it counters the melodramatic temptation to treat evil as an equal and opposite force, which can excuse surrender or invite obsession.
The phrasing matters: “defect, excess, perversion, or corruption” casts evil as misdirection of energies that begin as real goods. “Excess” is the particularly sharp word, because it implicates not only obvious vice but also distorted virtue: zeal that becomes cruelty, order that becomes tyranny, self-respect that turns into vanity. Newman is warning that the path to harm often runs through something initially substantial and even admirable. That’s an uncomfortable diagnosis for moralists who want villains, not neighbors.
Contextually, Newman’s Catholic-inflected worldview (and his battle with the confident moral arithmetic of his age) leans on an Augustinian tradition: the good is generative; evil is privative. The subtext is pastoral and polemical at once. Pastoral, because it suggests repair is possible - restore what’s been bent. Polemical, because it counters the melodramatic temptation to treat evil as an equal and opposite force, which can excuse surrender or invite obsession.
Quote Details
| Topic | Ethics & Morality |
|---|---|
| Source | Help us find the source |
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