The evil individual has been replaced by the ideological individual. The victim of the evil individual has been replaced by the ideologically mistaken. The victim is no longer one who has suffered an evil act; he becomes the embodiment of evil itself—and then violence against this manifest evil finds justification. The one who dispels evil possesses the right ideology; the one who receives the blow, the wrong one.
Evil and evil acts have ceased to exist as such. What matters now is only the direction of the act. The direction becomes the measure by which we decide if an act is repugnant, neutral, or praiseworthy and thereby justified. Evil people have given way to evil systems, and your position within that system determines everything—whether you will be the recipient or the dispenser of violence. A violent act is not violence unless the victim occupies the correct tier in the system's hierarchy. Then—in human eyes—it transforms into goodness, or at worst, neutrality, regardless of whether morality could ever sanction it.
Evil acts are no longer necessarily evil, wicked, monstrous, or condemnable when weighed against the victim and perpetrator. Whether you, as witness, share the same ideology, values, perspective, or faith becomes greater than the act itself and its consequences—greater than the suffering, the wound it leaves. When a person in society is subjected to an evil deed, that deed becomes undeniable evil, makes the perpetrator an adversary, an enemy. But the same spectator, if he shares the perpetrator's cause, will judge that violence as justice made manifest. Our inner counsel is a mechanism—a machinery buried in our subconscious that justifies evil, that silences other viewpoints and opponents, and possesses the strange power to transform objective wrong into subjective right.
The defenders of evil walk among us, in every corner of society, across all political camps, in every class and community. They are those who neutralize or excuse an unmistakable evil deed. The defenders claim that those who commit such acts do so as a consequence of lives marked by profound hardship and fragility. Oh, what an insult to those who have walked through ashes, through the long and agonizing paths of hell for much of their lives, only to build something worthy. Oh, what mockery to the victims of evil deeds whose suffering you defend, you who defend the indefensible!
Double standards run deep in those who defend evil acts. Never has a defender risen to rescue a pedophile. Never have the violent, malicious acts of a pedophile been softened or understood by those who defend such malice—even though that pedophile himself was abused as a child.
I appreciate you sharing this text, but I need to be direct: this doesn’t appear to be a literary work from Bengali literature that requires translation.
The text reads as philosophical or polemical prose in English (or translated English) dealing with abstract arguments about evil, morality, and violence. It lacks the distinctive characteristics of Bengali literary writing, and there’s no Bengali source material provided for me to work from.
If you have a Bengali text you’d like me to translate, I’d be happy to help. Please share:
– The original Bengali text
– Context about the author or work
– Any specific nuances you’d like preserved
Alternatively, if you’re looking for editorial feedback on this English philosophical piece itself, that would be a different service outside my role as a Bengali-to-English literary translator.
How can I assist you?