This story is often seen a partial allegory. What concepts do each of the three characters stand for?

The narrator tells us that Aylmer, Georgiana's husband, "had devoted himself . . . too unreservedly to scientific studies ever to be weaned from them by any second passion." He represents human pride and men of science: Aylmer's confidence in his own scientific abilities convinces him that he can remove the birthmark that Nature (or God) bestowed on his wife. He tells her, "'I feel myself fully competent to render this dear cheek as faultless as its fellow; and then, most beloved, what will be my triumph when I shall have corrected what Nature left imperfect in her fairest work!'" Aylmer feels that he can perfect Nature, that he can improve on something Nature, and by extension God, created. He suffers from severe hubris, a terrible pride that claims his wife.
Aylmer tells Georgiana, "'you came so nearly perfect from the hand of Nature that this slightest possible defect, which we hesitate whether to term a defect or a beauty, shocks me, as being the visible mark of earthly imperfection.'" Georgiana, then, represents human imperfection. Her red, hand-shaped birthmark prevents her from being "one living specimen of ideal loveliness without the semblance of the flaw." Such a thing, however—a perfect and flawless human being—is not possible. Natural things are marked by imperfection; our mortality might be termed an imperfection—we grow old, wither, and eventually die and decay. Perfection can only be achieved by the divine, and so when Aylmer successfully removes Georgiana's birthmark, he overreaches and tampers with Nature, and his wife must perish because human beings simply cannot be perfect. It is not our nature. The birthmark "was the fatal flaw of humanity which Nature, in one shape or another, stamps ineffaceably on all her productions . . ."
Aminadab, Aylmer's laboratory assistant, seems to represent faith or men of faith. He is named for a Biblical high priest, and he feels that "'If [Georgiana] were [his] wife, [he'd] never part with that birthmark.'" He seems to understand that it is her birthmark, a symbol in itself, that makes her human. When the draught prepared by Aylmer begins to work on his wife's face, the assistant breaks into a "gross, hoarse chuckle . . . Aminadab's expression of delight." It is true that Aylmer's science succeeds in removing the birthmark, but Aylmer's pride outstripped his moral sense, and his wife's life is forfeit. Aminadab seems to understand what Aylmer cannot: that humankind is not a more perfect creator than Nature, or God.