The Dark Axis: A Framework for Everyday Evil

The Dark Axis: A Framework for Everyday Evil

In the ever-evolving terrain of human psychology, exploring the emotional undercurrents that shape our personality remains as vital as ever. In my previous Substack essay, I wrote about “the banality of evil,” citing Hannah Arendt, Aleksandr Solzhenitsyn and Nathaniel Hawthorne as prophetic voices underling the truth that good people do some dreadful, world-shattering things. I also introduced my concept of the Dark Axis: a quartet of emotions—envy, diminishment, resentment, and anger—that have long been implicated in the formation of the neurotic personality. In this brief essay I want to amplify how The Dark Axis offers a psychological account of how evil manifests through these four interrelated emotions. Unlike sensational portrayals of evil, these emotions often arise quietly and justify themselves with persuasive narratives. They are not always disruptive; rather, they may operate in the shadows of our everyday interactions.

Drawing on both classical psychoanalytic theory and recent empirical research, let’s delve into how these intertwined forces mold our inner lives and influence our behavior.

Envy: The Seed of Division

Envy is not just a fleeting feeling of covetousness; it is a formidable force that can unconsciously erode the self. Rooted in early object relations, envy emerges as the painful recognition that someone else possesses what we long for. Melanie Klein’s seminal work, Envy and Gratitude, illuminated how envy, particularly when it manifests as malicious envy, drives a person to subconsciously seek to destroy what they cannot have. Whether it is the relentless pursuit of material gains or the internal struggle with inadequacy, envy underpins a self-sabotaging cycle common in chronically upset personalities. As research increasingly differentiates between benign and malignant forms, it’s clear that unresolved envy can ignite aggression and self-criticism—elements that destabilize the internal world. Brené Brown, in Atlas of the Heart (2021), expands this further by identifying envy as a byproduct of comparison and scarcity thinking. Joseph Epstein in his Envy, (a volume in a series on the Seven Deadly Sins published by Oxford University Press, 2003) says that envy disciplines us to see our good overshadowed by the good of others. In other words, we feel diminished.

Example: A man sees a peer receive public praise at work. Rather than feeling inspired or appreciative, he mentally criticizes the peer’s work ethic and withdraws from collaboration. He’s unaware that his reaction stems from envy, masked as judgment.

Diminishment: The Defense of the Wounded Self

Closely allied with envy is the experience of diminishment—a pervasive, often silent erosion of self-esteem. Envious individuals tend to perceive themselves through a lens of deficit, where every setback reinforces a diminished sense of self. This constant undercurrent of self-doubt not only hinders personal growth but also exacerbates feelings of inferiority. Contemporary studies echo classical psychoanalytic insights by linking diminished self-worth with early relational deficits. The weakened self-concept, a legacy of developmental vulnerabilities, leaves individuals perpetually at odds with their potential, trapped in a cycle of self-reproach and missed opportunities.

The upshot is that diminishment devalues others to stabilize a fragile self-image. Heinz Kohut, in The Analysis of the Self (1971), described how early failures of empathic mirroring lead to internalized shame and diminished self-worth. Mark Manson, in The Subtle Art of Not Giving a Fck* (2016), reframes this in cultural terms, criticizing our addiction to affirmation and the illusion of constant significance.

Example: A father, feeling insecure about his fading influence in his teenage son's life, begins to belittle the son's new interests. He mocks the music and friends, not from malice but from an unspoken fear of irrelevance.

Resentment: The Moralization of Pain

Resentment, the third component of the Dark Axis, forms when the gap between our inner aspirations and external reality widens. When early needs go unmet or when we internalize negative experiences, a simmering bitterness takes hold. This emotion can become a chronic state, perpetually fueling hostile perceptions and defensive behaviors. Modern research on forgiveness and interpersonal dynamics has increasingly shown that resentment acts as a mediator between past traumas and present conflicts. In the neurotic personality, lingering resentment continuously undermines healthy relationships by keeping old wounds open, often without conscious awareness.

Resentment turns hurt into righteousness. Everett Worthington’s research, including Forgiving and Reconciling: Bridges to Wholeness and Hope (2003), shows it impedes forgiveness and often festers beneath unresolved trauma. Tim Keller, in Forgive: Why Should I and How Can I? (2022), situates it within a spiritual-moral frame, warning how pride and entitlement fuel chronic bitterness.

Example: A woman recalls every time her partner forgot something important. Though never spoken aloud, a ledger of wrongs builds internally. When conflict arises, she erupts—not over one incident, but over years of accumulated grievance, which she frames as moral failure in her partner.

Anger: The Mask of Power

Last on the Dark Axis is anger, a primal emotion that, when unacknowledged or misdirected, transforms into a force of both internal and external disruption. While anger in its raw form is a natural and sometimes adaptive response, resentful personalities often find themselves trapped in cycles of uncontrolled rage or passive-aggressive expressions. Recent neurobiological research complements psychoanalytic perspectives by demonstrating how early attachment disruptions can recalibrate the way anger is experienced and expressed. This unregulated anger not only distorts interpersonal connections but also contributes to an escalating feedback loop of emotional dysregulation.

Anger often signals a boundary violation—but unregulated, it masks fear or grief. Raymond Novaco, professor of psychological scient at the University of California at Irvine has devoted his research career to the study of anger and violent behavior. He developed an assessment instrument, the Novaco Anger Scale and Provocation Inventory (1994), that identifies anger in individuals and how it is provoked, plus providing cognitive-behavioral strategies for regulating chronic anger. Ryan Holiday, drawing from Stoicism in The Daily Stoic (2016), frames anger as weakness posing as control. Citing Seneca, he counsels that delay is the best antidote to anger.

Example: A man is passed over for a promotion. Rather than process the disappointment, he becomes irritable and cold at home, lashing out at minor provocations. His rage provides temporary control but deepens his emotional isolation.

Conclusion: The Shadow Within and the Road to Integration

When these four emotions align, they create a psychic system that rationalizes harm. One need not be a dictator or war criminal; a spouse, coworker, neighbor, or citizen can carry out behaviors rooted in the Dark Axis that contribute to relational or communal erosion. The Dark Axis helps explain how moral infractions persist in marriages, organizations, and communities where no laws are broken but significant harm is done.

Recognizing this quiet machinery within ourselves calls for courage and commitment. Whether it begins in the therapy room, through reflective reading, journaling, or courageous conversations with a trusted friend, the work of disrupting the Dark Axis is deeply personal—and profoundly necessary. Consider this your invitation to examine where these four forces may be subtly active in your own life. How do you respond to the success of others? Do you secretly belittle what you fear? Are old wounds shaping current narratives? Do you confuse anger with power?

No systemic change is possible without personal reckoning. And no personal growth is sustainable without the support of conscious relationships. Begin where you are—but do not stay there. The goal is not perfection, but awareness and integration: the moral maturity to name these inner patterns, interrupt them in real time, and choose better.