Er (Vattimo) konstatiert, in vielen europäischen Philosophien eine Hin- und Herbewegung zwischen Heidegger und Nietzsche". Dabei denkt er, wie seine späteren Ausführungen zeigen, z.B. an Deleuze, Foucault und Derrida auf französischer Seite, an Cacciari, Severino und an sich selbst auf italienischer Seite.", Müller-Lauter, Heidegger und Nietzsche, p. 302. Danaher, John (April 12, 2019). "The Argument for Medical Nihilism". Philosophical Disquisitions . Retrieved September 4, 2019. Other criticisms of the argument include noting that the very fact that such entities would have to be something fundamentally different from what we normally experience, therefore assumably outside our sphere of experience, we cannot prima facie have reason to either doubt or affirm their existence. Therefore if one had independent grounds for supposing such things to exist (such as a reductio ad absurdum of the contrary) the argument from queerness cannot give one any particular reason to think otherwise. An argument along these lines has been provided by e.g. Akeel Bilgrami. [14] Argument from explanatory impotence [ edit ] Frank, Joseph (1995). Dostoevsky: The Miraculous Years, 1865–1871. Princeton University Press. ISBN 0-691-01587-2. For it was Bazarov who had first declared himself to be a "Nihilist" and who announced that, "since at the present time, negation is the most useful of all," the Nihilists "deny—everything."

Nileism: The Strange Course of The Blue Nile - Goodreads

Dreyfus, Hubert L. (2004), Kierkegaard on the Internet: Anonymity vs. Commitment in the Present Age. Retrieved at December 1, 2009. Of course there are entities that meet these criteria. It's true that they are queer sorts of entities and that knowing them isn't like anything else. But that doesn't mean that they don't exist. ... For it is the most familiar fact of human life that the world contains entities that can tell us what to do and make us do it. They are people, and the other animals. [13]

An Apocalyptic Meditation on Doomscrolling

In his study of meaninglessness, Donald Crosby writes that the source of modern nihilism paradoxically stems from a commitment to honest intellectual openness. “Once set in motion, the process of questioning could come to but one end, the erosion of conviction and certitude and collapse into despair” ( The Specter of the Absurd, 1988). When sincere inquiry is extended to moral convictions and social consensus, it can prove deadly, Crosby continues, promoting forces that ultimately destroy civilizations. Michael Novak’s recently revised The Experience of Nothingness (1968, 1998) tells a similar story. Both studies are responses to the existentialists’ gloomy findings from earlier in the century. And both optimistically discuss ways out of the abyss by focusing of the positive implications nothingness reveals, such as liberty, freedom, and creative possibilities. Novak, for example, describes how since WWII we have been working to “climb out of nihilism” on the way to building a new civilization. Kuhn, Elisabeth (1992), Friedrich Nietzsches Philosophie des europäischen Nihilismus, Walter de Gruyter. If a pessimist fell in a well, and someone offered to rescue him, he’d likely respond, “Why bother? In the well, out of the well, we’re all going to die anyway.” If optimism is hopefulness, then pessimism is hopelessness. To be a pessimist is to say, “What’s the point?” Pessimism is often likened to a “Glass is half empty” way of seeing the world, but since it’s only half empty this scenario might still be too hopeful for a pessimist. A better scenario might be that, if a pessimist fell in a well, and someone offered to rescue him, he’d likely respond, “Why bother? In the well, out of the well, we’re all going to die anyway.” In other words, pessimism is dark and depressing. But it is not nihilism. It has been over a century now since Nietzsche explored nihilism and its implications for civilization. As he predicted, nihilism’s impact on the culture and values of the 20th century has been pervasive, its apocalyptic tenor spawning a mood of gloom and a good deal of anxiety, anger, and terror. Interestingly, Nietzsche himself, a radical skeptic preoccupied with language, knowledge, and truth, anticipated many of the themes of postmodernity. It’s helpful to note, then, that he believed we could–at a terrible price–eventually work through nihilism. If we survived the process of destroying all interpretations of the world, we could then perhaps discover the correct course for humankind. Table of Contents

Nihilism - Wikipedia

The philosophical ideas of the French author, the Marquis de Sade, are often noted as early examples of nihilistic principles. [117] Media [ edit ] Crosby D. The Specter Of The Absurd: Sources And Criticisms Of Modern Nihilism. Albany: State University of New York Press; 1988. Gillespie, Michael Allen (1996), Nihilism Before Nietzsche, Chicago, IL: University of Chicago Press. Phil Connors in the 1993 comedy film Groundhog Day develops existential nihilistic tendencies near the middle of the film. As he lives the same day an unspoken countless number of times he slips into a depression and attempts to take his own life in a variety of different ways. He will also resort to kidnapping Punxsutawney Phil, the groundhog to which he credits his looping days, and drives off a cliff, killing both of them. [119]A Journey into the Realm of Human Destructiveness in Bret Easton Ellis's American Psycho" (PDF). CHAIB, Ahlem, and Yamina GHALEB. 2017. Petrov, Kristian (2019). " 'Strike out, right and left!': a conceptual-historical analysis of 1860s Russian nihilism and its notion of negation". Stud East Eur Thought. 71 (2): 73–97. doi: 10.1007/s11212-019-09319-4. S2CID 150893870. Even so, the term nihilism did not become popular until Turgenev published F&C in 1862. Turgenev, a sorokovnik (an 1840s man), used the term to describe "the children", the new generation of students and intellectuals who, by virtue of their relation to their fathers, were considered šestidesjatniki. Notice that what matters for this way of being justified is not whether the person actually bases the moral belief on an occurrent inference but only whether the person is able to infer that moral belief. This ability is usually understood to be present when the person has other beliefs that fit into a structure that the person could use to infer the moral belief. The first philosophical development of the idea of nihilism is generally ascribed to Friedrich Jacobi, who in a famous letter criticized Fichte's idealism as falling into nihilism. According to Jacobi, Fichte's absolutization of the ego (the 'absolute I' that posits the 'not-I') is an inflation of subjectivity that denies the absolute transcendence of God.

Stoicism vs Nihilism: A Comparative Look at the Two Stoicism vs Nihilism: A Comparative Look at the Two

Spivak, Chakravorty Gayatri; 1988; Can The Subaltern Speak?; in Nelson, Cary and Grossberg, Lawrence (eds); 1988; Marxism and the Interpretation of Culture; Macmillan Education, Basingstoke. given that objective moral properties supposedly supervene upon natural properties (such as biological or psychological properties), the relation between the moral properties and the natural properties is metaphysically mysterious and does not comport with philosophical naturalism. [12]Hibbs, Thomas S. (2000), Shows About Nothing: Nihilism in Popular Culture from The Exorcist to Seinfeld, Dallas, TX: Spence Publishing Company. Nihilism". Encyclopædia Britannica. Originally a philosophy of moral and epistemological skepticism that arose in 19th-century Russia during the early years of the reign of Tsar Alexander II. Cf. Heidegger: Vol. I, Nietzsche I (1936-39). Translated as Nietzsche I: The Will to Power as Art by David F. Krell (New York: Harper & Row, 1979); Vol. II, Nietzsche II (1939-46). Translated as "The Eternal Recurrence of the Same" by David F. Krell in Nietzsche II: The Eternal Recurrence of the Same (New York, Harper & Row, 1984). Müller-Lauter, Wolfgang (2000), Heidegger und Nietzsche. Nietzsche-Interpretationen III, Berlin-New York. Slocombe, Will (2006), Nihilism and the Sublime Postmodern: The (Hi)Story of a Difficult Relationship, New York, NY: Routledge.