The thesis on autonomy which began with transcendental revolutionary idealism has proven to be a necessity because of theodical reasons such as absolving God of guilt by releasing Him of His duty as the Creator. In the interest of this absolution the autonomous man now becomes God's legitimate successor. However, the death of an omnipotent God does not signify man's omnipotence, but instead delivers him to a world of radical coincidences. Instead of dismissing evil together with our image of God, we should instead turn to thought. Since God has disappeared, evil has become man's problem exclusively. Thus, evil is not reserved solely for the devil. In fact, most of those who participated in genocides and other atrocities were regular people devoid of any explicit sadistic tendencies. Everyone is capable of cruelty under certain circumstances. It's the circumstances under which we turn to evil that are crucial to understand. As much it is important to understand why we engage with evil, it is also important to analyze how we should act in relation to it. The emphasis in this thesis is put on the notion of evil as understood and defined by Immanuel Kant and Hannah Arendt. Kant's idea of radical evil, the final form of which can be found in his writing on the philosophy of religion, has sparked the most attention in European cultural circles. The aim of this thesis is to try to explain and analyze Kant's idea of radical evil as well as Arendt's idea of the banality of evil.