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Uribe Miranda, Luis. "Hermenéutica y nihilismo: hacia un pensamiento del conflicto en Gianni Vattimo." Hermenéutica Intercultural, no. 18-19 (March 24, 2014): 170. http://dx.doi.org/10.29344/07196504.18-19.558.
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Resumen:El artículo presenta los diversos rostros, momentos y fases de la filosofía de Vattimo en su desarrollo teórico. En particular, desarrolla una inter- pretación del pensamiento del filósofo turinés como pensamiento del conflicto sobre la base de un nihilismo pensado desde la perspectiva hermenéutica. Su hipótesis de trabajo gira en torno a la hermenéutica, entendida como la nueva koiné, y el nihilismo nietzscheano vinculado con la lectura de “izquierda” de Heidegger.Palabras clave: hermenéutica – nihilismo – conflicto – vocación nihilista – pensamiento débil.Abstract:The article presents different faces, moments and stages of Vattimo’s philosophy in its theoretical development. Especially, it develops an interpretation of the Turinese philosopher thinking as a thought of the conflict on the basis of a nihilism taken from the hermeneutic perspective. His hypothesis rounds the hermeneutics, which is understood as the newkoine and the Nietzsche’s nihilism linked to Heidegger’s “left” reading.Keywords: Hermeneutics – nihilism – conflict – nihilist vocation – weak thinking
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Šerpytytė, Rita. "NIHILIZMAS, PERFORMATYVUMAS IR KASDIENYBĖS ONTOLOGIJA." Problemos 77 (January 1, 2010): 7–14. http://dx.doi.org/10.15388/problemos.2010.0.1906.
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Straipsnyje svarstoma performatyvumo problema, iškilusi teoriniuose nihilizmo tyrinėjimuose. Norint atskleisti aštrius, tačiau savaip „paslėptus“ šios problemos kampus, nihilizmo analizė yra kreipiama į vadinamąją kasdienybės „ontologiją“. M. Ferraris kasdienybės „ontologijos“ teorinės nuostatos straipsnyje tampa ne tik parankiu nihilizmo problemos interpretacijos lauku, bet sykiu ir teorinės kritikos objektu. Pasitelkiant ne tik nihilizmo „diagnostikų“ nuostatas, bet ir J. L. Austino, É. Benveniste, G. Agambeno etc. argumentus, straipsnyje oponuojama nihilizmo kaip tikrovės teorijos traktavimui. Atliktas tyrimas demonstruoja negalimybę nihilizmą laikyti paprasčiausia tikrovės teorija ir iškelia reikalavimą nihilizmą traktuoti kaip performatyvą.Pagrindiniai žodžiai: nihilizmas, kasdienybė, ontologija, performatyvumas, tiesa, tikrovė.Nihilism, Performativity and the Ontology of Everyday LifeRita Šerpytytė SummaryThe article deals with the problem of performativity in the treating of nihilism. In order to disclose acute, but at the same time, concealed angles of this problem, the analysis of nihilism is being turned to the so called “ontology” of everyday life. The theoretical approach of Maurizio Ferraris ensure the rich field of investigation as well as provide with the object of theoretical critics. By using theoretical attitudes of the “diagnosticians” of nihilism as well as the arguments of Austin, Benveniste, Agamben etc., the article discusses and opposes the nihilism as the theory of reality. The investigation demonstrates the impossibility to understand nihilism as a simple theory of reality and discloses the requirement to reconsider nihilism as the performative.Keywords: nihilism, everyday life, ontology, performativity, true, reality.
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Šerpytytė, Rita. "NIHILIZMAS LIETUVOJE, ARBA KAS BENDRA TARP A. ŠLIOGERIO IR E. SEVERINO." Problemos 73 (January 1, 2008): 42–47. http://dx.doi.org/10.15388/problemos.2008.0.2020.
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Kaip nihilizmo problemos kėlimo bei nihilizmo ir Niekio problemos nealternatyvaus traktavimo pavyzdžius autorė analizuoja E. Severino ir A. Šliogerio filosofiją. Nihilizmo ištakų analizė rodo, kad būtent loginė (onto-loginė) nihilizmo plotmė provokuoja nihilizmo kritiką. Šiuolaikinės ontologijos radikali orientacija – neoparmenidiškoji laikysena, atstovaujama Severino, – nihilizmą taip pat laiko loginiu „defektu“. Autorė parodo, kad nors Severino save ir išbraukia iš Vakarų mąstytojų, „užmiršusių būtį“, t. y. mąsčiusių nihilistiškai, šis iškėlimas nėra Vakarų ontologinės tradicijos užginčijimas, o atvirkščiai – yra jos aktualizavimas. Šliogerio filosofijoje išvengiama „pačios būties“ požiūrio nulemto nihilizmo skelbimo: Šliogeris nihilizmo problemą įšaknija antropologiškai. Šliogeriui nihilizmo skelbimo ir jo konceptualizavimo horizontą sudaro savitas svyravimas tarp retorinės ir antropologinės plotmių. Šliogeriui nihilistinis yra mąstymas, kuriame ne Niekis yra tapęs Būties duoties būdu, o kaip tik mąstymas, kuriame Būtis visada buvusi Niekio duoties būdas. Autorė problemiškai klausia – kaip įmanoma ir ar įmanoma skelbti nihilizmą, užginčijant Būtį kaip pirminę metafizinę duotį ir šitaip iškeliant save anapus Vakarų mąstymo tradicijos? Pagrindiniai žodžiai: nihilizmas, Niekis, Būtis, logos, Vakarų mąstymas.Nihilism in Lithuania or – What Is in Common between A. Šliogeris and E. Severino?Rita Šerpytytė SummaryThe article deals with the philosophy of Emanuele Severino and Arvydas Šliogeris as two cases of the non-alternative treatment of the history of nihilism. The analysis of the fountainhead of nihilism demonstrantes that the critics of nihilism is being evocated on a logical (onto-logical) level. The radical orientation of contemporary philosophy – neoparmenidian one – which is namely representated by E. Severino, treats nihilism as a logical “defect”. While Severino excludes himself from those Western thinkers, who “have forgotten” the Being, according to the author, this elimination is not the contestation of Western ontological tradition, but, on the contrary, its actualization. Šliogeris avoids the treating of the nihilism as determinated by the attitude of “Being itself” as he roots the nihilism antropologically. The horizon of the proclamation and the conceptualization of the nihilism, for Šliogeris, is composed of the particular fluctuation (variation) between the rhetorical and antropological levels. For him, the thought is a nihilistic one not in the case when Nothingness has become a mode of the giveness of Being, but when the Being is a mode of giveness of Nothingness. The author questions – how it is possible or whether it is possible to proclaim the nihilism, while contesting the Being as the primordial metaphysical giveness, and taking this way yourself out of the tradition of Western philosophy? Keywords: nihilism, Nothingness, Being, logos, Western thought./span>
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Luks, Leo. "FILOSOFIJOS IR LITERATŪROS SUSILIEJIMAS NIHILISTINIAME MĄSTYME." Problemos 77 (January 1, 2010): 129–41. http://dx.doi.org/10.15388/problemos.2010.0.1895.
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Šiuo straipsniu siekiama parodyti, kad postmetafizinė filosofija turėtų liautis mėgdžiojusi formalias mokslo taisykles ir verčiau suintensyvintų dialogą su menu, o ypač – su literatūra. Daugiausia remiamasi Gianni Vattimo, pasak kurio turėtume priimti nihilizmą ir sutikti, kad joks teorinis naratyvas nėra teisingas epistemologine prasme ir negali pretenduoti į atitiktį realybei. Remiantis nihilizmu kaip prielaida, tenka pripažinti radikalų kontingentiškumą, vadinasi, sutikti, kad jokia samprotavimo linkmė nebus amžina. Taip filosofinis mąstymas tampa silpnuoju, atsisako savo paties validumo pretenzijų, ir prasideda nauja filosofijos ir literatūros dialogo epocha, paženklinta jų susiliejimo žyme.Pagrindiniai žodžiai: nihilizmas, hermeneutika, literatūra, niekis, postmodernus.The Fusion of Philosophy and Literature in Nihilist ThoughtLeo Luks SummaryIn this paper, I will attempt to demonstrate that post-metaphysical philosophy should cease its attempts to imitate the formal rules of science and rather intensify its dialogue with art, especially literature. I will draw on the philosophy of Gianni Vattimo, according to whom we should accept nihilism and admit that no theoretical narrative is true in the sense of corresponding to reality. Acceptance of nihilism amounts to the acceptance of radical contingency, where no line of argument is everlasting. As philosophical thinking is weakened in this manner, and as it lets go of the presumption of its own validity, a new era will arrive in the dialogue between philosophy and literature by their fusion.Keywords: nihilism, hermeneutics, literature, nothingness, postmodern.: 18px;">
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ŠERPYTYTĖ, Rita. "„TIKĖTI, KAD TIKI“: NUO DOSTOJEVSKIO STAVROGINO IKI GIANNI VATTIMO." Religija ir kultūra 3 (January 1, 2006): 55–63. http://dx.doi.org/10.15388/relig.2006.0.2809.
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Straipsnyje svarstomas tikėjimo ir nihilizmo santykis Gianni Vattimo filosofijoje. Analizuojama Vattimo pozicija, patį nihilizmą traktuojanti kaip „silpnojo mąstymo“ (hermeneutinę) pastangą. „Silpnasis mąstymas“ save apsibrėžia kaip pastangą , skirtingai nei moderno filosofija suprantančią santykį su ankstesnių epochų filosofiniu palikimu ir kitaip traktuojančią patį (metafizikos) įveikos reikalavimą. Įveika Vattimo jau nebeturi tiesiog neigimo ar peržengimo prasmės, bet turi atsisveikinimo vyksmo prasmę. Tokioje perspektyvoje tikėjimo samprata ir ontologijos paieškos tampa susietos su nihilizmu, traktuojamu jau pozityvia prasme.Pagrindiniai žodžiai: tikėjimas, religija, nihilizmas, Būtis, hermeneutika.“BELIEVE THAT BELIEVE”: FROM DOSTOJEVKY’S STAVROGIN TO GIANNI VATTIMORita Šerpytytė SummaryThe article deals with the relation between faith and nihilism in Gianni Vattimo philosophy. The position of Vattimo, treating nihilism as (hermeneutical) attempt of weak thought, is analysed. Weak thought describes itself as the attempt of thinking that approaches to the relation with the philosophical heritage of previous epochs differently and treats the very demand of overcoming (metaphysics) otherwise. The overcoming for Vattimo doesn‘t have the meaning of simple negation or transgresion already; it obtains the sense of farewal movement to metaphysics. In such perspective the search of the ontology links to nihilism, which is treated already in the positive meaning – as the last chance.Keywords: faith, religion, nihilism, Being, hermeneutics.
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Lazarev, Vladimir A., and Tatyana Yu Larina. "Ch. Palahniuk’s Novel «Fight Club» in Terms of F. Nietzsche’s Philosophy of Nihilism." Current Issues in Philology and Pedagogical Linguistics, no. 4 (December 25, 2022): 193–203. http://dx.doi.org/10.29025/2079-6021-2022-4-193-203.
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Based on the material of Ch. Palahniuk’s novel «Fight Club», the article examines the nihilistic predestination of the antihero’s split personality, taking into account F. Nietzsche’s conception. The aim of the study is to prove that the anonymous narrator and the character of Tyler Durden’s images, symbolizing two fragments of the antihero’s personality, manifest the passive and active nihilistic position, respectively. The research is carried out in the format of the comparative approach, which is aimed at identifying the features of Ch. Palahniuk’s creative reception of Nietzsche’s nihilistic ideas, parallels in their metaphysical worlds. The study showed that in order to highlight the process of disintegration of postmodern reality, Ch. Palahniuk uses the main provisions of Nietzsche’s philosophy of nihilism. The novel is interpreted in terms of F. Nietzsche’s philosophy, since it systematically reveals all aspects of nihilism. The characters’ images are based on the theory of religious, radical and complete nihilism. The concept of nihilism is explicated at the personal, psychological and sociological level of the narrative. Personal and psychological levels are combined in order to create images of religious, radical (active and passive) and complete nihilists. The narrator is a religious nihilist, and as the narrative unfolds, his passive nihilistic position increases. Tyler Durden, the antipode of the narrator’s split personality, turns out to be a complete nihilist. It is concluded that the combination of both fragments of the antihero’s personality forms the image of a radical nihilist who does not reach the stage of complete denial of higher values. The society reproduced in the text of the novel, based on the Christian-Platonic cultural tradition, suffers from religious nihilism. The narrative explicates Nietzsche’s principle of deconstruction in the direction of reconstruction. F. Nietzsche’s views of the complete nihilism as a project of superman are being realized. The superhuman spirit that Tyler possesses pushes his will to power to destroy civilization and instill faith in other characters in their will to power in order to achieve their aspirations, freedom from history, culture and the higher values that control them.
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Šerpytytė, Rita. "PRASMĖS „PRARADIMAS“ IR NIHILIZMO „LOGIKA“." Problemos 75 (January 1, 2009): 58–65. http://dx.doi.org/10.15388/problemos.2009.0.1976.
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Straipsnyje svarstomas nihilizmo santykis su prasmės (praradimo) problema. Filosofijoje šis santykis dažnai laikomas savaime-suprantamybe. Toks požiūris yra įsitvirtinęs kaip F. Nietszche’s nihilizmo heidegeriškosios interpretacijos nekritiškas perėmimas. Keliamas klausimas, ką iš tiesų reiškia šis nihilizmo tapatinimas su prasmės praradimu? Apie kokį prasmės deficitą kalbama, kai skelbiamas nihilizmas? Straipsnyje interpretuojami romantizmo epochos autorių – Jeano Paulio ir Heinricho von Kleisto – tekstai, atskleidžiantys nihilizmo skelbimo ir prasmės praradimo santykį. Nietzsche nihilizmo ir prasmės santykį „atranda“ teoriškai reflektuotai, įvertindamas ne tik F. Dostojevskio, bet ir romantikų „pamokas“. Parodoma, jog Nietzsche’i prasmės „krizė“ yra susijusi su „dviejų pasaulių“ (tikrojo ir regimybės) demaskavimu. Nietzsche’s interpretacijoje netikėjimas metafiziniu pasauliu, kuris užkerta kelią tikėjimui „tikruoju“ pasauliu, atitinka prasmės praradimo kaip savidemaskacijos „logiką“, o heidegeriškoji Nietzsche’s interpretacija nihilistinį prasmės praradimą ne tik atskleidžia kaip ontologinį/„loginį“ imanentizmo principą, bet ir įgalina nihilizmą atpažinti kaip autoreferentišką Vakarų mąstymo „logiką“.Pagrindiniai žodžiai: nihilizmas, prasmė, Dievas, logika, imanentizmas, autoreferencija.“Loss” of Sense and “Logic” of NihilismRita Šerpytytė SummaryThe article deals with the problem of the relation between Nihilism and the Loss of Sense, which is often treated in an obvious coherence. The latter approach struck its roots as a non-critical acceptation of Heidegger’s interpretation of Nietzsche’s Nihilism. The article raises the question what the identification of Nihilism with Loss of Sense really means. Moreover, while proclaiming Nihilism, what is meant by the term of Sense Deficit? The article investigates the texts of authors of Romanticism, such as Jean Paul and Heinrich von Kleist, where a relation between the proclamation of Nihilism and the Loss of Sense is disclosed. Nietzsche discovers the relationship between Nihilism and Sense in a theoretically reflected manner. The article demonstrates that for Nietzsche “the crisis” of Sense is related with the unmasking of “two worlds” (the true world and the world of appearance). Non-believing in metaphysical world which blocks the way to the believing in the true world, corresponds, in Nietzsche’s interpretation, to the “logic” of the Loss of Sense as the “logic” of self-unmasking. The Heideggerian interpretation of Nietzsche’s philosophy not only discloses the nihilistic Loss of Sense as an ontological / logical principle of immanentism, but also enables to recognize Nihilism as a self-referential “logic” of Western thought.Keywords: nihilism, sense, God, logic, immanentism, self-referention.
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Šerpytytė, Rita. "PAKARTOJIMAS IR NIHILIZMAS." Problemos 84 (January 1, 2013): 46–59. http://dx.doi.org/10.15388/problemos.2013.0.1779.
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Straipsnio tikslas yra atskleisti Vakarų filosofijos tradicijoje savitai įsitvirtinusios patyrimo struktūros, įvardijamos pakartojimu, nihilistinę prasmę. Šioje hermeneutinėje analizėje, viena vertus, remiamasi tam tikra nihilizmo samprata, numatančia du nihilizmo teorinius modelius – nihilizmą, paremtą Überwindung teorija, ir nihilizmą, paremtą différance idėja. Kita vertus, remiamasi tam tikru („onto-teologiniu“) pretekstu Vakarų mąstymo tradicijoje atpažįstant pakartojimo struktūrą – Pauliaus Laiško efeziečiams Ef. I, 10 teksto fragmentu, laikomu paradigmine pakartojimo struktūros išsklaida. Hermeneutinė analizė projektuojama į Kierkegaardo ir Agambeno filosofiją, atskirus jų mąstyme atpažįstamus pakartojimo invariantus atskleidžiant kaip minėto Pauliaus Laiško fragmento eksplozijos atvejus. Keliamas klausimas, kas yra pakartojimas, kur slypi jo negatyvumas ir kaip pasirodo jo nihilistinė prasmė? Kaip šioje negatyvumo ir nihilizmo atskleistyje „tarpininkauja“ différance? Straipsnyje parodoma, jog skirtis kaip neigimo judesys, atstovaujantis nihilistinei logikai, gali būti traktuojamas ir vien formaliai, ir realiai. Skirties kaip realaus neigimo traktavimas Kierkegaardo ir Agambeno mąstyme atitinka pačios patirties struktūros – pakartojimo – ontologinį (tikrovišką) įšaknytumą.Pagrindiniai žodžiai: pakartojimas, nihilizmas, différance, negatyvumas, laikasPakartojimas ir nihilizmasRita Šerpytytė AbstractThe purpose of this article is to reveal the nihilistic sense of an experiential structure, which has been distinctively rooted in Western philosophical tradition. On the one hand, this hermeneutical analysis will be based on a certain conception of nihilism presupposing two theoretical models of nihilism – nihilism, which refers to the theory of Überwindung, and nihilism associated with the idea of différance. On the other hand, it builds upon a certain (the so-called “onto-theological”) pretext, which might be used for recognition of the structure of repetition in Western tradition of thinking, – i.e. the fragment of a text from St. Paul’s Letter to the Ephesians Eph. I, 10 – the paradigmatic passage proposing this universal structure of repetition. Focused both on philosophy of Kierkegaard and Agamben, hermeneutical analysis will aim to disclose the separate invariants of such repetition as cases of explosion of the mentioned text fragment. The question is raised – what is repetition? Where does its negativity lie? How does its nihilistic sense appear? How does the différance mediate in this process of revealing of negativity and nihilism? The article argues that difference, as a motion of negation representing nihilistic logic, can be treated both in merely formal and in a realistic way. The treating of différance as real denying in Kierkegaard’s and Agamben’s thinking corresponds to the ontological rootedness of the very structure of experience – repetition.Keywords: repetition, nihilism, différance, negativity, time
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Šerpytytė, Rita. "TIKĖJIMO PARADOKSAS IR NIHILIZMO „LOGIKA“: S. KIERKEGAARDAS." Religija ir kultūra 4 (January 1, 2007): 38–44. http://dx.doi.org/10.15388/relig.2007.0.2803.
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Šiuolaikinės filosofijos, keliančios nihilizmo klausimą, išeities taško pasirinkimas neišvengiamai svyruoja tarp dviejų teorinių perspektyvų – nihilizmo kaip dvasios įvykio ir nihilizmo kaip spekuliatyvaus „įvykio“ traktavimo. Tokiame konceptualiame horizonte iškyla ir atskirų autorių įtraukimo į nihilizmo kontekstą klausimas. Šiame straipsnyje svarstoma ir tokio autoriaus, kuris nebuvo nihilizmo skelbėjas ar teoretikas – Kierkegaardo – įrašymo į nihilizmo istoriją galimybė. Pats nihilizmo svarstymo laukas įima jau ne tik ontologinę problematiką, bet ir nihilizmo „logikos“ problemą.Pagrindiniai žodžiai: tikėjimas, nihilizmas, paradoksas, logika, tikrovė.THE PARADOX OF FAITH AND „LOGIC“ OF NIHILISM: S. KIERKEGAARDRita ŠerpytytėSummarySelection of the starting point performed by contemporary philosophy, which raises a question of nihilism, swings between the two theoretical perspectives, i. e. nihilism as spiritual event and nihilism as speculative „event“. In such conceptual horizon we face the question on the interconnection of the thinking of individual authors with the context of nihilism. This article discusses the possibility of attaching the author who was not announcer or theoretician of nihilism – Kierkeggard – to the history of nihilism. Thus, the field of the discussions on nihilism embraces not only the ontological topic, but also the problem of „logic“ of nihilism.Keywords: faith, nihilism, paradox, logic, reality.
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Šerpytytė, Rita. "NIHILIZMAS IR TIKROVĖ: SPEKULIATYVUSIS REALIZMAS – NIHILIZMO BANALIZAVIMAS?" Problemos 81 (January 1, 2012): 7–16. http://dx.doi.org/10.15388/problemos.2012.0.1295.
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Straipsnis yra skirtas naujausioms nihilizmo teorinėms perspektyvoms aptarti. Laikomasi nuomonės, kad nihilizmo kaip šiuolaikinio pasaulio iššūkio analizė neįmanoma neįvertinus naujausių teorinių požiūrių į patį nihilizmo fenomeną, nepermąsčius nihilizmo „koncepcijos“. Tokį impulsą šiuolaikiniame teoriniame kontekste kaip tik suteikia palyginti nauja, tačiau jau labai įtakinga filosofinė „kryptis“ – vadinamasis spekuliatyvusis realizmas. Straipsnyje kertiniu polemikos su spekuliatyviuoju realizmu tašku laikoma ne vien „naujai“ siūloma nihilizmo „samprata“, bet ypač – iš to išplaukiantis nihilizmo ir tikrovės santykio aptarimas, taip pat su tuo susijęs pačios tikrovės / realybės „koncepto“ suprobleminimas. Akivaizdu, kad nihilizmas „turi kažką bendra“, „yra susijęs“ su tikrovės problema. Tačiau apie kokią tikrovę kalbama? Vietoje „koreliacijos“ su tikrove / realybe principo, iškeldamas realybės principą, spekuliatyvusis realizmas ir Nieką – Nihil – mato kaip nesusaistytą (unbound) Nieką. Nihilizmas tad ima išreikšti ne mūsų(mąstymo) santykį su tikrove (būtimi), o atstovauti steriliai mąstymo galimybei.Nesusaistytas Niekas demonstruoja principinį mąstymo sterilumą tikrovės atžvilgiu, paverčiant ją realybe. Tačiau sykiu išnyksta, tampa banali ir pati nihilizmo problema – radikaliai iš tikrovės „išjungtas“ Niekas – nesusaistytas Niekas – tampa tuščiu mąstymo principu.Ši spekuliatyvųjį realizmą „demaskuojanti“ išvada sykiu yra nuoroda į nihilizmo problemos principinį „turiningumą“ ir „tikroviškumą“.Pagrindiniai žodžiai: nihilizmas, tikrovė, realybė, spekuliatyvusis realizmas.Nihilism and Truth: Speculative Realism – Banalisation of Nihilism?Rita Šerpytytė SummaryThe article deals with the newest perspectives in the theory of nihilism. The analysis of nihilism as the challenge of contemporary world is impossible without an assessment of recent theoretical approaches to the same phenomenon of nihilism, without rethinking its “concept”. In the given context, a relatively new, but already a very influential philosophical movement, socalled Speculative Realism can stipulate very strong theoretical impulses. The main point of controversy, according to the author, is not only the “novelty” of the concept of nihilism, but reassessment of the relationship between nihilism and reality. It is clear that nihilism has something “in common” with reality, is associated with the problem of reality. However, what kind of reality?Rejecting the principle of “correlation” with reality, Speculative Realism proposes the principle of the reality itself: Nihil or Nothingness is consideredas Nihil Unbound. In this perspective Nihilism does not express one’s relationship with reality, but becomes representative of the sterile possibility ofthinking itself. The sterility of thinking, making the True into reality, at the same time turns the problem of Nihilism into banality: Nihil Unbound representsan empty mind principle. This conclusion, unmasking the speculative realism, also refers to the “truth” and “realism” pertinent to the problem of nihilism.Key words: nihilism, truth, reality, Speculative Realism.
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Bissell, Elizabeth. "Ayn Rand, Nihilist?" Journal of Ayn Rand Studies 22, no. 2 (December 1, 2022): 318–24. http://dx.doi.org/10.5325/jaynrandstud.22.2.0318.
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ABSTRACT The author disagrees with Aaron Weinacht’s contention that Ayn Rand brought nihilism to America. Rand wrote about issues that concerned nihilist thinkers such as Nikolai Chernyshevskii, but she reacted in a profoundly different way to those issues. The differences are not merely political–insofar as the nihilists were socialist and Rand was a capitalist; they were much deeper.
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Gamester, Will. "Nothing Is True." Journal of Philosophy 120, no. 6 (2023): 314–38. http://dx.doi.org/10.5840/jphil2023120612.
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This paper motivates and defends alethic nihilism, the theory that nothing is true. I first argue that alethic paradoxes like the Liar and Curry motivate nihilism; I then defend the view from objections. The critical discussion has two primary outcomes. First, a proof of concept. Alethic nihilism strikes many as silly or obviously false, even incoherent. I argue that it is in fact well-motivated and internally coherent. Second, I argue that deflationists about truth ought to be nihilists. Deflationists maintain that the utility of the truth predicate is exhausted by its expressive role, and I argue that the truth predicate can still play this expressive role even if nothing is true. As such, deflationists do not stand to lose anything by accepting nihilism. Since they also stand to gain an elegant solution to the alethic paradoxes, on balance deflationists ought to be nihilists.
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Daly, Chris, and David Liggins. "Is ontological revisionism uncharitable?" Canadian Journal of Philosophy 46, no. 3 (June 2016): 405–25. http://dx.doi.org/10.1080/00455091.2016.1189775.
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AbstractSome philosophers (‘nihilists’) deny the existence of composite material objects. Other philosophers (‘universalists’) hold that whenever there are some things, they compose something. The purpose of this paper is to scrutinize an objection to these revisionary views: the objection that nihilism and universalism are both unacceptably uncharitable because each of them implies that a great deal of what we ordinarily believe is false. Our main business is to show how nihilism and universalism can be defended against the objection. A secondary point is that universalism is harder to defend than nihilism.
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Šerpytytė, Rita. "HERMENEUTIKA IR NIHILIZMAS ARBA – APIE FILOSOFIJOS „LIETUVIŠKĄJĄ“ TAPATYBĘ." Problemos 78 (January 1, 2010): 52–61. http://dx.doi.org/10.15388/problemos.2010.0.1352.
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Straipsnis skiriamas hermeneutinės tradicijos Lietuvos filosofijoje aptarčiai. Keliamas klausimas – kas sudaro šiuolaikinį hermenutinį mąstymą? Šiuo straipsniu siekiama atskleisti ontologinės hermeneutikos interpretacijos Lietuvoje skirtingas galimybes. Straipsnyje aptariami hermeneutinio mąstymo svarbiausio atstovo Lietuvoje – Arūno Sverdiolo – tekstai. Vadinamoji Heideggerio provincijos „urbanizacija“, Lietuvos filosofijoje realizuota Sverdiolo, yra gretinama su kita „galimybe“ – Heideggerio provincijos „materializacija“, įkūnyta tokių skirtingų Lietuvos filosofų kaip Arvydas Šliogeris ir Tomas Sodeika. Straipsnis baigiamas Gianni Vattimo įžvalgos apie hermeneutikos ir nihilizmo ryšį aptartimi. Keliamas klausimas, ar nėra taip, kad hermeneutikos ir nihilizmo sąsajos įžvalga panaikina „bet kurią“ filosofijos tapatybę?Pagrindiniai žodžiai: hermeneutika, nihilizmas, koiné, Heideggerio provincijos „urbanizacija“, filosofijos tapatybė, Lietuvos filosofija.Hermeneutics and Nihilism, or on the “Lithuanian” Identity of PhilosophyRita Šerpytytė Summary The article deals with the hermeneutical tradition in Lithuanian philosophy. The issue of the contemporary hermeneutical thinking conclusions is analysed. The aim of the article is to disclose the different pos sibilities of interpreting the ontological hermeneutics in Lithuanian philosophy. The article discusses textes of Arūnas Sverdiolas, the main representative of hermeneutical thinking in Lithuanian philosophy. The so-called “urbanization” of Heidegger’s province, made by Sverdiolas in Lithuanian philosophy, is juxtaposed to another “possibility” – “materialization” of Heidegger’s province, impersonated by such different Lithuanian philosophers as A. Šliogeris and T. Sodeika. The article concludes with a discussion of the relationship between hermeneutics and nihilism in G. Vartimo’s philosophy. The insight of this relationship disables the possibility of “whatever” identity of philosophy. Keywords: hermeneutics, nihilism, koiné, “urbanization” of Heidegger’s province, identity of philosophy, Lithuanian philosophy.
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Coughlin, Melanie. "The Nihilism of Idealism in Nishitani’s and Nietzsche’s Passionate Thinking of History." Journal of Nietzsche Studies 54, no. 1 (2023): 102–32. http://dx.doi.org/10.5325/jnietstud.54.1.0102.
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Abstract: Nishitani deems Nietzsche a nihilist, but they both sought to overcome idealism. This shared commitment has normative and descriptive implications for the relationship between affect and history. Normatively, Nishitani praises Nietzsche for thinking history passionately. Descriptively, this praise suggests a shared belief that affectivity is in some significant respect constituted by historical inheritance. For these reasons, Nietzsche’s conception of affect and his genealogical inquiry can be part of the problem of nihilism but also integral to its solution. I make this case through Nishitani’s analysis of Nietzsche’s historical-existential standpoint. From this standpoint, I revisit the nearly thirty-year debate over Nishitani’s critique of Nietzsche to argue that Nishitani’s view of Nietzsche as a consummate nihilist has a bivalent significance. On the one hand, Nishitani needs Nietzsche’s thought to negate nihilistic conceptions of affect derived from Hegel and Feuerbach. On the other hand, Nietzsche’s negation appears to remain limited by an abstract conception of space, which would impede the full liberation of affect from nihilism.
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Howe, Callum. "Nihilist Aesthetics." Groundings Undergraduate 10 (November 1, 2017): 53–63. http://dx.doi.org/10.36399/groundingsug.10.187.
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Drawing upon continental philosophy and literary theory of the 20th and 21st centuries, this article examines the destabilisation of textual hermeneutics under poststructuralism. As meaning in language is destabilised, a crisis occurs in which it threatens to evaporate entirely. The nihilism of Gianni Vattimo is used as a backdrop to a discussion of the nihilist implications of postmodern philosophy. Through an examination of two postmodernist texts – Crash by J. G. Ballard and C by Tom McCarthy – this article seeks to illustrate this central nihilistic crisis of the postmodern condition, as well as the affirmative responses formulated by those who choose to embrace this state of affairs, rather than deny it. Theorists such as Lyotard and Derrida give an account of the emergence of meaning within the destabilised linguistics of poststructuralism, and in doing so they display the potential for an affirmative formulation of nihilism. Through this depiction of the salvage of meaning after its apparent annihilation, this article ultimately attempts to define the key aspects of a distinctly nihilist postmodern aesthetic.
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Schroeder, Brian. "Theological Nihilism and Italian Philosophy." Philosophy Today 49, no. 4 (2005): 355–61. http://dx.doi.org/10.5840/philtoday200549432.
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Curnow, Ryan. "Hegel's Projected Nihilism." Stance: an international undergraduate philosophy journal 14, no. 1 (April 6, 2021): 91–101. http://dx.doi.org/10.33043/s.14.1.91-101.
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Georg Wilhelm Friedrich Hegel’s historical analysis of Buddhist philosophy not only fails as a sound interpretation of that tradition, it also well-exemplifies the Western practice of Orientalism as elucidated by Edward Said. I attempt to demonstrate this in three major parts: the nature of Orientalism as a concept and practice, the Orientalist analytical process that Hegel employs in judging Buddhism as well as religions in general, and how Hegel’s understanding does not work against a more charitably interpreted Buddhist defense. Moreover, I argue that the Orientalist erroneousness of Hegel’s reading deeply complicates his hierarchical philosophy of world history.
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Curnow, Ryan. "Hegel’s Projected Nihilism." Stance: An International Undergraduate Philosophy Journal 14 (2021): 90–100. http://dx.doi.org/10.5840/stance2021147.
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Georg Wilhelm Friedrich Hegel’s historical analysis of Buddhist philosophy not only fails as a sound interpretation of that tradition, it also well-exemplifies the Western practice of Orientalism as elucidated by Edward Said. I attempt to demonstrate this in three major parts: the nature of Orientalism as a concept and practice, the Orientalist analytical process that Hegel employs in judging Buddhism as well as religions in general, and how Hegel’s understanding does not work against a more charitably interpreted Buddhist defense. Moreover, I argue that the Orientalist erroneousness of Hegel’s reading deeply complicates his hierarchical philosophy of world history.
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Warren, Mark. "The Politics of Nietzsche's Philosophy: Nihilism, Culture and Power." Political Studies 33, no. 3 (September 1985): 418–38. http://dx.doi.org/10.1111/j.1467-9248.1985.tb01153.x.
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This article sketches an approach to what might be called the politics of Nietzsche's philosophy. Taking as its point of departure Nietzsche's diagnosis of nihilism in Western culture, the article aims to show that through his analysis of nihilism Nietzsche raises in an intrinsically political way the philosophical issue of how human agency is possible in an historical world. The methodology Nietzsche follows in constructing the problem provides a second arena of interest for political theory and philosophy. A critical dimension in Nietzsche's thought comparable to Marx's stems from the manner in which he related nihilism—a crisis of power manifest as a failure of self-understanding—to political experiences and reified cultural practices. Finally, the article concludes that Nietzsche could arrive at his overt politics only by combining his critical analysis of nihilism, culture, and power with uncritical assumptions about the modern determinants of nihilism.
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White, Alan. "Nietzschean Nihilism." International Studies in Philosophy 19, no. 2 (1987): 29–44. http://dx.doi.org/10.5840/intstudphil198719248.
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Tannsjo, Torbjorn. "Quine's Nihilism." Ratio 15, no. 2 (June 2002): 205–19. http://dx.doi.org/10.1111/1467-9329.00185.
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Du, Xingye. "Nietzsche and the Concept of Nihilism and Its Development." BCP Social Sciences & Humanities 21 (February 15, 2023): 677–80. http://dx.doi.org/10.54691/bcpssh.v21i.3657.
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Friedrich Wilhelm Nietzsche was a German philosopher (1844-1900), he has been appropriated as a leading figure in modern philosophy by many scholars. One of the most famous theories proposed by Nietzsche is Nihilism. Nihilism is the belief that all religion and moral principles are rejected, and life is meaningless. Nietzsche believes that “every belief, every considering something true is necessarily false because there is simply no true world”. It implies that the only objective structure or order in our universe is the one we have given it. This paper is going to discuss how Nietzsche developed the theory of Nihilism after he discovered the fact that scientific development will eventually lead to the death of Christianity. On the other hand, the paper also focuses on how Nihilism is viewed in modern society, and the stereotypes it is associated with.
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ZAHARCHUK, Aleksey Felixowitch. "OVERCOMING EUROPEAN NIHILISM IN THE TEACHINGS OF FRIEDRICH NIETZSCHE IN THE CONTEXT OF THE DEVELOPMENT OF NON-CLASSICAL PHILOSOPHY." Epistemological Studies in Philosophy Social and Political Sciences 6, no. 1 (July 30, 2023): 32–40. http://dx.doi.org/10.15421/342305.
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The subject of the study is Friedrich Nietzsche’s concept of nihilism as an integral part of his socio-philosophical views.The relevance of addressing the concept of nihilism in the context of Friedrich Nietzsche’s reflections on society is due to the fact that, in the philosopher’s view, nihilism is the main concept for substantiating the idea of the crisis nature of modern Western civilization. It is because of nihilism, Friedrich Nietzsche believed, that Western society in the historical perspective is doomed to decline and death.So, Friedrich Nietzsche’s critical approach to the problems of society is conceptual in nature, in a historical-philosophical sense, Nietzschean criticism contributed to the formation of the problem of the formation of a mass society and the idea of a crisis of Western culture in Western philosophical and social thought.In accordance with the purpose of the research, the article analyzes the Nietzschean criticism of society in the context of the reception and reflection of this criticism in the thoughts of famous representatives of non-classical philosophy, which is important for the formation of the modern discourse of Western culture.The paper analyzes the concept of nihilism as a prerequisite for Friedrich Nietzsche’s negative attitude towards the development prospects of Western society. The close connection between the idea of nihilism and rationalism is noted, it is rationalism, according to the philosopher, that is a prerequisite for the moral decline of society.It is emphasized that Friedrich Nietzsche’s fundamental criticism of rationalism at the level of general philosophical ideas has certain deviations when the philosopher considers specific socio-political processes.It is concluded that it is precisely in the socio-political aspect in the views of Friedrich Nietzsche that the complexity of the relationship between the concepts of rational and irrational is most characteristically manifested. This complexity actually goes beyond purely Nietzschean philosophy and becomes a subject of reflection for many representatives of non-classical philosophy.The article, based on the statements of a number of researchers of the philosophy of Friedrich Nietzsche, proves the opinion that the philosopher’s anti-irrationalism can be understood in a constructive way, as a supplement and deepening of modern ideas about the nature of the rational, and not always the positive influence of the rational on man and society.Thus, the philosophy of Friedrich Nietzsche acts as a prerequisite for the further deepening of ideas in Western culture about the contradictory nature of society in which rational and irrational elements are inextricably intertwined.
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Millgram, Elijah. "Practical Nihilism." Philosophies 8, no. 1 (December 27, 2022): 2. http://dx.doi.org/10.3390/philosophies8010002.
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Nihilism about practical reasoning is the thesis that there is no such thing as practical rationality—as rationally figuring out what to do. While other philosophers have defended a theoretically oriented version of the thesis, usually called “error theory”, a case is made for a fully practical version of it: that we are so bad at figuring out what to do that we do not really know what doing it right would so much as look like. In particular, much of our control of instrumental (or means-end) rationality is illusory, and we are almost entirely incompetent at managing the defeating conditions of our practical inferences—that is, of knowing when not to draw an apparently acceptable conclusion. If that is right, then instead of trying to reason more successfully, we should be trying to make failure pay.
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Lyuty, Taras. "Friedrich Nietzsche’s Philosophy of Nihilism in the Posthumous Fragments (1885–1888)." NaUKMA Research Papers in Philosophy and Religious Studies 13 (July 2, 2024): 45–56. http://dx.doi.org/10.18523/2617-1678.2024.13.45-56.
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This article highlights the main principles of the Nietzschean view of nihilism. The analysis is focused on considering nihilism as a special approach to examination of the modern world. Nietzsche is positioning himself not only as a theorist or an investigator of cultural and anthropological symptoms of decadence, but also speaks as a prophet or a visionary. The article traces how Nietzsche gradually comes to the problem of dangerous nihilism. Already in his first significant work devoted to Greek tragedy he traces the tendencies of the decline of Western culture. Later on, the philosopher demonstrates that the origins of nihilism go back to the doctrine of true and false worlds in Platonism and this particular idea is the basis of the Christian moral doctrine. Nietzsche continues, as a result of the spread of the Judeo-Christian worldview, the ideals of hatred, resentment, bad conscience, and guilt are established, based on which the physical world is devalued. Therefore, the weakest forms of life are justified. This has a suggestive influence on all domains of culture: philosophy, science, art, literature, etc. Finally, a man turns into a possessor of the will to nonbeing. Nietzsche exposes different types of this nihilistic movement. His words ‘death of God’ become a figure of human loss of values that provided a person with meaning, purpose, and integrity. A tired and exhausted human being is disposed to pessimism as a symptom of nihilism. In Western society, substitutes for God—progress or collective happiness—are invented to save the situation. In contrast to this, Nietzsche’s active nihilism, which opposes passive nihilism—indifference and weakness that indicates trivial joys instead of the will to power—will be able to change the condition.
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Stambaugh, Joan. "Nihilism and the End of Philosophy." Research in Phenomenology 15, no. 1 (1985): 79–97. http://dx.doi.org/10.1163/156916485x00050.
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Weller, Shane. ""Gnawing to be naught": Beckett and Pre-Socratic Nihilism." Samuel Beckett Today / Aujourd'hui 20, no. 1 (December 1, 2008): 321–33. http://dx.doi.org/10.1163/18757405-020001026.
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This essay re-examines Beckett's relation to nihilism in the light of his 1930s reading notes on pre-Socratic philosophy, in particular Democritus, Gorgias and Thrasymachos. Focusing on the distinction between "cosmological nihilism" and "ethical nihilism" in John Burnet's , I chart Beckett's abiding concern with the "nothing" conceived both ontologically and ethically, and assess the importance for him of Archibald Alexander's phrasing of the atomist paradox and the cosmological nihilism of Gorgias.
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Wolff, Elisabetta Cassina. "Apolitìaand Tradition in Julius Evola as Reaction to Nihilism." European Review 22, no. 2 (May 2014): 258–73. http://dx.doi.org/10.1017/s106279871400009x.
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This article deals with the figure of Julius Evola, philosopher and well-known freelance political commentator both during and after Italy’s Fascist dictatorship. My analysis of his intellectual production and political role in the 1930s, 1940s and 1950s is a case study that focuses on both continuity and discontinuity of ideological issues in the crucial historical period between the Fascist regime and the establishment of neo-fascism in post-war Italy. Special attention will be paid to unchanging elements in Evola’s philosophy, such as criticism of modern society, rejection of faith in progress, reference to traditional values as reaction to nihilism and belief in the existence of a spiritual hierarchy. A central issue is the ideological influence that Evola exercised on a young generation of neo-fascists in Italy after the Second World War, based on the intention of offering them new rules of conduct in a post-nihilist world. It is exactly this phenomenon that enables us to put in question the declaredapolitìaof Evola.
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Burch, Ruth. "On Nietzsche’s Concept of ‘European Nihilism’." European Review 22, no. 2 (May 2014): 196–208. http://dx.doi.org/10.1017/s1062798714000040.
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In Nietzsche, ‘European nihilism’ has at its core valuelessness, meaninglessness and senselessness. This article argues that Nietzsche is not replacing God with the nothing, but rather that he regards ‘European nihilism’ as an ‘in-between state’ that is necessary for getting beyond Christian morality. An important characteristic of a Nietzschean philosopher is his ‘will to responsibility’. One of his responsibilities consists of the creation of the values and the concepts that are needed in order to overcome the intermediate state of nihilism. For prevailing over nihilism in science, Nietzsche suggests drawing on philosophy for the creation of values and drawing on art in order to create beautiful surfaces that are based on these values. He regards science as a cultural system that rests on contingent grounds. Therefore, his work is concerned with the responsible construction of the narratives of science in such a way that they enhance agency and promote a life-affirming future.
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Nancy, Jean-Luc, Marie-Eve Morin, and Travis Holloway. "Nichts Jenseits des Nihilismus." Philosophy Today 66, no. 1 (2022): 19–24. http://dx.doi.org/10.5840/philtoday20226613.
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Nihilism, as the absence of sense and goal, is the most familiar climate of the world in which we live. While this absence is often denounced, such denunciations remain subject to the logic they seemingly oppose. More than exhibiting the collapse of truth, however, nihilism revives our confrontation with “nothing.” The task is henceforth not to denounce nihilism but to think it. Such thinking is guided by Nietzsche’s highest thought: How does nihilism harbor its own excess?
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D’Agostini, Franca. "Nihilism in Italy." Philosophy Today 49, no. 4 (2005): 342–54. http://dx.doi.org/10.5840/philtoday200549431.
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Dannhauser, Werner J. "Nihilism Before Nietzsche." International Studies in Philosophy 31, no. 2 (1999): 136–37. http://dx.doi.org/10.5840/intstudphil199931234.
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Carson, Thomas L. "Relativism and nihilism." Philosophia 15, no. 1-2 (September 1985): 1–23. http://dx.doi.org/10.1007/bf02379212.
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Kaspar, David. "Intuitionism and Nihilism." Philosophia 46, no. 2 (November 24, 2017): 319–36. http://dx.doi.org/10.1007/s11406-017-9930-0.
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Toner, Patrick. "Fashionable Nihilism." American Catholic Philosophical Quarterly 77, no. 2 (2003): 307–10. http://dx.doi.org/10.5840/acpq200377239.
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Jukola, Saana. "Medical nihilism." Philosophical Psychology 33, no. 3 (January 31, 2020): 474–77. http://dx.doi.org/10.1080/09515089.2020.1719399.
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Matheson, David. "THE INCOHERENCE OF SOFT NIHILISM." Think 16, no. 47 (2017): 127–35. http://dx.doi.org/10.1017/s1477175617000252.
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As an evaluative view in the philosophy of life, nihilism maintains that no lives are, all things considered, worth living. Prominent defenders of the view hold that, even so, it can be all-things-considered better for us to continue living than for us to cease living, thus endorsing a ‘soft’ nihilism that appears more palatable than its ‘hard’ counterpart. In support of an intuitive assumption about what nihilism implies, I argue that soft nihilism is incoherent.
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Brennan, Katie. "The Nihilism of the Oppressed: Hedwig Dohm's Feminist Critique of Nietzschean Nihilism." Journal of Nietzsche Studies 52, no. 2 (November 1, 2021): 209–33. http://dx.doi.org/10.5325/jnietstud.52.2.0209.
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Abstract Hedwig Dohm (1831–1919) is a radical German feminist whose work critically engages Nietzsche's writings. In this article, I develop and draw out the implications of a Dohmian critique of Nietzschean nihilism by looking closely at Dohm's novella Become Who You Are! (Werde, die Du Bist!, 1894). In this novella, Dohm provides an extended case study of two distinct types of Nietzschean nihilism common to women living in Germany in the late nineteenth century. And Dohm's writings illuminate a double standard in Nietzsche's theory of nihilism: Overcoming nihilism is going to require greater effort for a woman than it will for a man. Dohm emphasizes the challenges that women face in overcoming nihilism. Women must first throw off the shackles of oppressive systems of social norms and institutions in order to reveal a new or different way of interpreting themselves and their world.
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Krupa, Marcin. "Nihilism as a challenge of modern times in the philosophy of Friedrich Nietzsche." Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Filozofia 15 (2018): 135–52. http://dx.doi.org/10.16926/fil.2018.15.08.
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The paper analyses the concept of nihilism in philosophy of Frederick Nietzsche. Although it is one of the most important problems in late Nietzsche’s philosophy, it is worth pointing out that already in the early theory of tragedy, as presented in The Birth of Tragedy, one can find quite a few similarities to the problem of nihilism. Nihilism itself is defined in the paper as a challenge, as there is a lot of ambivalence in how Nietzsche describes it. On one hand he sees nihilism as a dangerous sign of a disease of some sorts, on the other hand he recognises it as a unique chance to overcome the crisis, in which we find ourselves today, amidst the “death of God” and the failure of old values. Nihilism can be therefore understood as a challenge or even an existential task, because although it is a sign of a crisis of contemporary culture, it is also the only way to overcome this crisis. It is through nihilism that it is possible, according to Nietzsche, to get rid of dangerous, metaphysical thinking still prevalent in our culture. Only through that it is possible to revaluate all the values, and thus create a new way of thinking, in which world and life gain absolute value through themselves, not through some transcendental, metaphysical values. This in turn becomes the lifeblood for an existential attitude of amor fati, which is an attitude of loving one’s own fate and full affirmation of life.
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Abdullah, Shwana Noori. "(The concept of nihilism and its reflection in Kurdish poetry of Sorani dialect)( Hashim Saraj )for example." JOURNAL OF LANGUAGE STUDIES 8, no. 3 (March 31, 2024): 197–218. http://dx.doi.org/10.25130/lang.8.3.10.
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The current research is an attempt to interpret the concept of nihilism from the ancient Greek era to the postmodern era from different perspectives. The study sheds light on nihilism from the perspectives of ancient Greek philosophy and the western world in general and the reflections of modern philosopher Schopenhauer on this topic. The research describes and explains the reflection of nihilism in kurdish classic, modern, and postmodern poetry. The purpose of the study is also to show the differences and similarities of nihilism from Western perspective to the Middle Eastern perspective by referencing several poets. It is a fact that this context is more influenced by social norms, religious beliefs, and culture. The study also analyses the poems of Hashim Saraj as a modern poet. As a poet, Saraj is influenced by the intellectual waves of enlightenment movement. Although he has a large number of poems about pessimism and despair, he could not neglect the impacts of his culture in his poetry. However, Sarah's pessimism is to reflect a positive aspect rather than a negative one.
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Llanera, Tracy. "Rethinking nihilism." Philosophy & Social Criticism 42, no. 9 (August 2, 2016): 937–50. http://dx.doi.org/10.1177/0191453716645151.
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Woolfolk, Alan N. "Unmasking nihilism." Human Studies 8, no. 1 (1985): 85–96. http://dx.doi.org/10.1007/bf00143025.
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James Livingston. "Pragmatism, Nihilism, and Democracy:." Journal of Speculative Philosophy 24, no. 1 (2010): 32. http://dx.doi.org/10.5325/jspecphil.24.1.0032.
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Perkins, Robert L. "Between Nihilism and Faith." International Philosophical Quarterly 51, no. 1 (2011): 116–18. http://dx.doi.org/10.5840/ipq201151113.
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Oakes, Guy. "Political Leadership and Nihilism." International Studies in Philosophy 20, no. 3 (1988): 108–9. http://dx.doi.org/10.5840/intstudphil198820379.
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Williston, Byron. "“Complete Nihilism” in Nietzsche." Philosophy Today 45, no. 4 (2001): 357–69. http://dx.doi.org/10.5840/philtoday200145423.
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McHenry, Leemon B. "Medical Nihilism By JacobStegenga." Analysis 80, no. 3 (July 1, 2020): 610–13. http://dx.doi.org/10.1093/analys/anaa036.
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MacAskill, William. "The Infectiousness of Nihilism." Ethics 123, no. 3 (April 2013): 508–20. http://dx.doi.org/10.1086/669564.
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EFIRD, DAVID, and TOM STONEHAM. "IS METAPHYSICAL NIHILISM INTERESTING?" Pacific Philosophical Quarterly 90, no. 2 (June 2009): 210–31. http://dx.doi.org/10.1111/j.1468-0114.2009.01337.x.
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