In Kleist’s essay humans are caught between the graceful automatism of the puppet and the conscious freedom of a god. The jerky, stuttering quality o… - John N. Gray

Echoing the Christian faith in free will, humanists hold that human beings are – or may someday become – free to choose their lives. They forget that the self that does the choosing has not itself been chosen.

As Malaparte saw it, Naples was a pagan city with an ancient sense of time. Christianity taught those who were converted to it to think of history as the unfolding of a single plot – a moral drama of sin and redemption. In the ancient world there was no such plot – only a multitude of stories that were forever being repeated. Inhabiting that ancient world, the Neapolitans did not expect any fundamental alteration in human affairs. Not having accepted the Christian story of redemption, they had not been seduced by the myth of progress. Never having believed civilization to be permanent, they were not surprised when it foundered.

For Leopardi evil is integral to the way the world works; but when he talks of evil he does not mean any kind of malign agency of the sort that Gnostics imagined. Evil is the suffering that is built into the scheme of things. ‘What hope is there when evil is ordinary?’ he asks. ‘I mean, in an order where evil is necessary?’ These rhetorical questions show why Leopardi had no interest in projects of revolution and reform. No type of human action – least of all the harlequinade of politics – could fundamentally alter a world in which evil was ordinary.