Why are wicked people no longer wicked?

You argued in your lecture series on Platonism that Hamas is not evil because, just like us, they believe they are doing what is good.
First, did you see the interview of the terrorist who says that "the devil entered him" when he raped? He seems to fully understand that what he did was evil!
Secondly, it's not clear to me why you defined good and evil this way. Personally, it seems to me that evil is a person who has overcome his natural inclination (whether you refer to it as biological development or the soul from above) in order to realize his selfish desire, in other words, he has performed an act of "kindness" (according to the Rambam's interpretation of the word).
There are other people who would say that evil is someone who acts from certain qualities (say, hatred, anger) and gives them expression in his actions.
Both of these definitions are non-relativist, correspond to what most people would define as "evil" and, more importantly, avoid the complication of the problem of choice.
That is, the avoidance of calling a terrorist evil is (as far as I understand) because he makes the same choice as I do. He chooses what he believes and I choose what I believe. This approach is problematic because it assumes that he and I believe in the same way, but I can argue that the terrorist chooses to believe what is convenient for him because that is what he wants (and he can of course argue that about me). In conclusion, the approach that determines good and evil according to a person's belief is puzzling to me, it tries to give a definition to something that it does not know how to say (belief and will).
On the other hand, the approach I presented avoids this problem, doesn't it?
The methods I presented are also appropriate (in my opinion) for the Torah's use of the word wicked (for example, Abraham over Sodom). What do you think the Torah means when it uses this word?