Teza o autonomnosti koja započinje s transcendentalno-revolucionarnim idealizmom, bila je doista nužna i to iz teodicejskih razloga kao rasterećenje Boga od krivnje, tako što ga se zapravo kao Stvoritelja jednostavno razrješuje dužnosti. U interesu toga rasterećenja od krivnje, sada pak autonomno djelotvorni čovjek zacijelo postaje legitimnim Božjim nasljednikom. Smrt svemogućeg Boga ne čini čovjeka svemogućim, nego ga izručuje jednom svijetu radikalnih slučajnosti. Umjesto da odbacimo zlo zajedno s predodžbom o Bogu, trebali bismo razmišljati, budući je Bog nestao, zlo je postalo isključivo ljudski problem. Zlo tako nije rezervirano samo za "đavole", budući su većina sudionika u genocidima sasvim obični ljudi bez nekog izraženog sadističkog nagnuća. Svi smo mi pod određenim uvjetima u stanju učiniti našim bližnjima najokrutnije stvari. Važno je razumjeti o kojim je uvjetima riječ. Baš kao što je važno razumjeti zbog čega činimo zlo, važno je razjasniti i kako se trebamo ponašati u odnosu na to. U ovom je radu naglasak na razmatranju pitanja kako zlo poimlju Imannuel Kant i Hannah Arendt, budući je najviše pažnje u europskoj kulturnoj javnosti izazvala Kantova ideja o radikalnom zlu, koja se u svom konačnom obliku pojavila u njegovim spisima o filozofiji religije. U ovom se radu nastoji učiniti jasnijim Kantov pojam radikalnog zla i Arendtin pojam banalnog zla.

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.