In the world we live in it is quite obvious that there is evil. But in a dogmatic Christian cosmos, it seems there is none. One must answer how may such a dogmatic view function today, in the 21st century, after psychoanalysis and deconstruction. I try here to show how meaningful is the way (Pseudo-)Dionysius the Areopagite describes how the evil is not. There are a lot of determinations which he claims they do not belong to evil, this denial being, nevertheless, a form of relation, a negative one, between evil and those determinations. Thus we may speak about a particular negative way of determining the evil. I examine some examples given by this Father of the Church, those about disease and ugliness, two forms of evil which differ only in terms of degree, not of nature, from health and beauty: the disease would be a lower health, and the ugliness, a lower beauty. Then maybe the evil is a form of good, one in a very small degree.
I analyze from a modern, hegelian point of view the negative connection between evil, good, being, substance, definition, etc., the hierarchy related to this negative connection, in which the positive term is subduing the negative term. In psychoanalytical terms, there is a relation of power between these terms, between good and evil, the latter, undesirable in a cosmos ruled by the good, being repressed. Thus I arrive to discuss about the censorship imposed by God, The Good, seen as Superego, unto the thinking, whose freedom is drastically limited to see things only from the good point of view. Because of the censorship imposed by the Good unto thinking, the evil is repressed and there is a strong tendency towards its becoming unconscious.