In 1929, Aurel Kolnai (1900-1973), a slightly known Hungarian Philosopher, published a very interesting essay on revulsion and it has recently been re-published. In this work, the author attempts to explain what this particular hostile feeling consists of, and at the same time, making a distinction between several types of physical revulsion and moral revulsion. Within the different types of moral revulsion, we can find that peculiar form of deceit that we call "corruption". Kolnai says that most of us believe that putting the highest values on the same level as the value of money is something "dirty" and therefore, disgusting. This comparison is first and foremost a falsehood, a lie, and a deception, because true values such as sincerity, friendship, selfless concern for public service, etc. are presented as "masks for covering up the true interest for money". The person who discovers this kind of ‘dirt' will experience a particular repugnance for it.

Nevertheless, this doesn´t appear to be the most serious aspect of this "dirt". The philosopher points out that it is based on the special capability that this disproportionate economic interest has in undermining other values and then taking their place. This excessive eagerness slowly weaves itself little by little into the social system and slowly anesthetizes the ability to recognize the true values such as honesty, social good etc. These are displaced, making room for the value of money, but they survive, although much weaker and in the form of masks, living alongside the apparent splendor of corruption.

It is interesting that not only our reasoning but also our feelings rebel against this deplorable phenomenon called corruption. Upon feeling repugnance towards corruption, we are rejecting its negative value and at the same time, we are defending ourselves from it. It would seem that a feeling such as this one plays an important ethical role.

Unfortunately, the analyses which I have just outlined here appear to continue to be valid even one hundred years after their initial publication. It would appear that on many or on a few, yet striking, occasions, excessive interest for self-benefit has displaced much more important values. Quick and easy enrichment -even at the expense of the impoverishment of others- appears to be particularly appreciated, implicitly or explicitly, in our societies.

This is not a new phenomenon and the causes behind it are very complex. Many people say that corruption has always existed and that the only difference is that today we are now aware of it. This is very likely. Yet what is certain is that the causes behind this phenomenon are complex. The temptation to become discourage is very big and often we find it very hard to resist. However, it would be absurd to want to overcome the repugnance towards corruption affirming that it is an expression of moral fanaticism and that only thing that can be considered repugnant is repugnancy itself.

Nevertheless, repugnance is –in the words of Kokai –"something full of meaning and rightful, which if it is not controlled but rather left to run free, it can actually obstruct the road to  many worthy and valuable things, impeding us from being able to do noble deeds; therefore, it needs examining, it needs to be polished, refined and corrected.

 It makes sense, then, to resist the moral anesthesia that attempts to silence our conscience and to liberate it from reactions that are rooted in the very depths of human nature.

It is also true that it would be counterproductive to remain entrenched in the feeling of repugnance towards corruption. Paradoxically, the phenomenon of repugnance or revulsion has an element of reaction against its object, and at the same time, a sort of allurement. It could happen, then, that the revulsion towards corruption could leave us numb. I think that this would be a mistake that would prevent us from being able to work in a positive sense for what is genuinely valuable.

Today more than ever, there is an urgent need to harmonize a deep rejection – of reasoning as well as of feelings- towards corruption and it is essential that there is clear awareness of the fact that money- although being of great importance- is not the most important thing.