the harm, and it is still evil. Philosopher Susan Neiman says "a crime against humanity is something for which we have procedures, ... [and it] can be ... fit into the rest of our experience. To call an action evil is to suggest that it cannot [be fitted in]". Immanuel Kant was the first to offer a purely secular theory of evil, giving an evaluative definition of evil based on its cause as having a will that is not fully good. Kant has been an important influence on philosophers like Hannah Arendt, Claudia Card, and Richard Bernstein. "...Hannah Arendt... uses the term [radical evil] to denote a new form of wrongdoing which cannot be captured by other moral concepts." Claudia Card says evil is excessive wrongdoing; others like Hillel Steiner say evil is qualitatively not quantitatively distinct from mere wrongdoing. Locke, Hobbes and Leibniz define good and evil in terms of pleasure and pain. Others such as Richard Swinburne find that definition inadequate, saying, "the good of individual humans...consists...in their having free will...the ability to develop ...character..., to show courage and loyalty, to love, to be of use, to contemplate beauty and discover truth... All that [good]...cannot be achieved without ... suffering along the way." Some theorists define evil by what emotions are connected to it. "For example, Laurence Thomas believes that evildoers take delight in causing harm or feel hatred toward their victims (Thomas 1993, 76–77)." Buddhism defines various types of evil, one type defines as behavior resulting from a failure to emotionally detach from the world. Christian theologians generally define evil in terms of both human responsibility and the nature of God: "If we take the essentialist view of Christian ethics... evil is anything contrary to God's good nature...(character or attributes)." The Judaic view, while acknowledging the difference between the human and divine perspective of evil, is rooted in the nature of creation itself and the limitation inherent in matter's capacity to be perfected; the action of free will includes the potential for perfection from individual effort and leaves the responsibility for evil in human hands. As Swinburne notes: "[It is] deeply central to the whole tradition of Christian (and other western) religion that God is loving toward his creation and that involves him behaving in morally good ways toward it." Within Christianity, "God is supposed to be in some way personal... a being who is essentially eternal,