“If Dualism is true, then the bad Power must be a being who likes badness for its own sake. But in reality we have no experience of anyone liking badness just because it is bad. The nearest we can get to it is in cruelty. But in real life people are cruel for one of two reasons— either because they are sadists, that is, because they have a sexual perversion which makes cruelty a cause of sensual pleasure to them, or else for the sake of something they are going to get out of it—money, or power, or safety. But pleasure, money, power, and safety are all, as far as they go, good things. The badness consists in pursuing them by the wrong method, or in the wrong way, or too much. I do not mean, of course, that the people who do this are not desperately wicked. I do mean thatwickedness, when you examine it, turns out to be the pursuit of some good in the wrong way. You can be good for the mere sake of goodness: you cannot be bad for the mere sake of badness. You can do a kind action when you are not feeling kind and when it gives you no pleasure, simply because kindness is right; but no one ever did a cruel action simply because cruelty is wrong—only because cruelty was pleasant or useful to him. In other words badness cannot succeed even in being bad in the same way in which goodness is good. Goodness is, so to speak, itself: badness is only spoiledgoodness. And there must be something good first before it can be spoiled. We called sadism a sexual perversion; but you must first have the idea of a normal sexuality before you can talk of its being perverted; and you can see which is the perversion, because you can explain the perverted from the normal, and cannot explain the normal from the perverted.It follows that this Bad Power, who is supposed to be on an equal footing with the Good Power, and to love badness in the same way as the Good Power loves goodness, is a mere bogy. In order to be bad he must have good things to want and then to pursue in the wrong way: he must have impulses which were originally good in order to be able to pervert them. But if he is bad he cannot supply himself either with good things to desire or with good impulses to pervert. He must be getting both from the Good Power. And if so, then he is not independent. He is part of the Good Power's world: he was made either by the Good Power or by some power above them both. Therefore he must be getting them from the Good Power: even to be bad he must borrow or steal from his opponent. And do you now begin to see why Christianity has always said that the devil is a fallen angel? That is not a mere story for the children. It is a real recognition of the fact that evil is a parasite, not an original thing. The powers which enable evil to carry on are powers given it by goodness. All the things which enable a bad man to be effectively bad are in themselves good things—resolution, cleverness, good looks, existence itself. That is why Dualism, in a strict sense, will not work.”