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Potestà, Andrea. "L’ethos du nihilisme." TEOLITERARIA - Revista de Literaturas e Teologias 13, no. 31 (December 27, 2023): 36–53. http://dx.doi.org/10.23925/2236-9937.2023v31p36-53.
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Dans le Gai savoir, Nietzsche décrit la situation de l’homme face à la mort de Dieu par le recours à l’image de l’« errance dans un désert infini ». L’article prétend discuter l’enjeu philosophique de cette « errance », afin d’exhiber la spécificité de l’expérience nietzschéenne du nihilisme et de comprendre dans quelle mesure par ce sujet Nietzsche définit un ethos, inouï dans l’histoire de la pensée, qui l’oppose à la tradition nihiliste russe. Au même moment, l’article avance l’hypothèse selon laquelle cette « errance » annoncée par Nietzsche s’effectue très précisément dans le mode d’écriture de la littérature, qui contamine avec Nietzsche la parole philosophique. On veut montrer qu’il y a une liaison très forte entre le problème du nihilisme nietzschéen et l’exigence d’un langage qui n’est plus celui de la vérité, mais celui de la fiction ou d’un dire « errant » qui reste confiné au rien-à-dire. Face au problème du nihilisme, la philosophie doit – d’un devoir que l’on éclaircira ici à travers une brève référence à Heidegger et Nancy – rejoindre l’écriture littéraire ou se faire à travers elle.
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Roy, Louis. "Revisiter le « Nihilisme »." Thème 20, no. 1-2 (October 16, 2013): 147–67. http://dx.doi.org/10.7202/1018857ar.
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Au cours de cet essai, nous présentons la pensée de Nishitani, à la fois praticien du zen et philosophe. Nous expliquons les thèmes sur lesquels il se concentra dans son dialogue avec Eckhart, Nietzsche et Heidegger : le grand doute (taigi), la grande mort (taishi), la religion (shūkyō) , la concentration (samādhi, sammai ), l’ego (jiga), le vrai soi (jiko), l’ipséité (jitai, identité profonde), la talité (tathatā, nyojitsu), le rien (mu), la nihilité (kyomu, littéralement : le « rien creux »), la vacuité (kū équivalent japonais du fameux śūnyatā littéralement « ouverture céleste »). Ce penseur alla très loin dans la compréhension d’aspects importants de la philosophie occidentale, qu’il mit en rapport critique avec des convictions qui lui venaient de sa tradition bouddhiste. Cet article s’efforce donc de bien interpréter son approche vigoureuse et originale. Finalement, nous indiquons brièvement des pistes de renouveau pour une réflexion théologique de plus en plus mondialisée, soucieuse non seulement d’explorer les perspectives japonaises, mais encore de réagir avec créativité.
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Bensussan, Gerard. "La philosophie est un nihilisme." TEOLITERARIA - Revista de Literaturas e Teologias 13, no. 31 (December 27, 2023): 17–35. http://dx.doi.org/10.23925/2236-9937.2023v31p17-35.
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En disposant inauguralement l'opposition du sensible et de l'intelligible, de l'apparaître et de l'être, la métaphysique idéaliste a imposé un coup de force ontologique qui est au fondement de la détermination de la philosophie comme nihilisme, prométhéisme de la volonté et narcissime de l'intériorité. Il faut substituer à l'être le disparaître pour faire entrer le questionnement dans des contenus positifs et existentiels, entre naître et mourir, vivre et éprouver, venir au monde et exister. La philosophie est un nihilisme mais, dans sa dynamique de pharmakon, elle peut aussi offrir le remède à ses propres démons. La "relâche" cartésienne, le "willing suspension of disbelief" (Coleridge), le conatus interruptus , le "dépouillement" de "l'intelligence", la probité ou encore les poétiques de l'involontaire sont autant de brèches dans son édifice imprenable.
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Keiji, Nishitani. "Mon point de départ philosophique*." Dossier 64, no. 2 (December 11, 2008): 295–303. http://dx.doi.org/10.7202/019500ar.
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Dans cet article publié deux ans après la parution de son maître ouvrage, Qu’est-ce que la religion ? (1961), auquel il est fait allusion dans les dernières lignes, Nishitani jette un regard rétrospectif sur son parcours philosophique. Plutôt que de rédiger un essai autobiographique, l’auteur y adopte une perspective analytique sur sa propre démarche et s’efforce d’expliciter la position philosophique (articulée autour de la question du nihilisme) qui est la sienne, qu’il a forgée très tôt dans sa carrière et à partir de laquelle il faut comprendre sa pratique de la philosophie. Tout l’intérêt de ce texte réside dans la jonction qu’il établit entre les préoccupations du jeune Nishitani pour la question du nihilisme et ses réflexions de maturité, imprégnées de l’héritage spirituel du bouddhisme.
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Pelluchon, Corine. "Crise de l’Occident, nihilisme et philosophie politique." Commentaire Numéro 95, no. 3 (September 1, 2001): 726–29. http://dx.doi.org/10.3917/comm.095.0726.
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Rimbot, Thomas. "Nietzsche : affirmation et affection." Praxis Filosófica, no. 48 (December 18, 2018): 135–52. http://dx.doi.org/10.25100/pfilosofica.v0i48.7307.
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Le but de cet article est de mettre en évidence les aspects positifs de la philosophie de Nietzsche, trop souvent laissés de côté pour l’étude de sa critique de la morale, de la métaphysique et du nihilisme. Philosopher avec un marteau ne signifie pas seulement détruire les idoles, mais aussi profiter de cette libération pour construire une éthique de l'affirmation. Pour comprendre cette éthique, nous allons nous concentrer sur la condition qui constitue le moteur de l'affirmation.
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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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Podoroga, Ioulia. "L’idée de nihilisme en Russie. Un essai de begriffsgeschichte entre littérature et philosophie." Noesis, no. 33 (December 15, 2019): 63–75. http://dx.doi.org/10.4000/noesis.5079.
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Bérard, Ewa. "Viatcheslav Ivanov et Ernst R. Curtius : philosophie de la culture et du nihilisme." Revue germanique internationale, no. 10 (July 15, 1998): 201–13. http://dx.doi.org/10.4000/rgi.697.
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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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Radrizzani, Ives. "Le nihilisme comme destin de la philosophie moderne. Le diagnostic de Jacobi et de Fichte." Revue de métaphysique et de morale N°106, no. 2 (2020): 231. http://dx.doi.org/10.3917/rmm.202.0231.
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Martin, Bruno. "Le cas « Oblomov » : entre philosophie du non-agir, nihilisme existentiel et modèle de psychasthénie appliquée." L'Évolution Psychiatrique 86, no. 4 (November 2021): 747–54. http://dx.doi.org/10.1016/j.evopsy.2021.05.005.
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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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Leroux, Georges. "Alain Boutot, Heidegger et Platon. Le problème du nihilisme, Paris, Presses Universitaires de France, (Philosophie d’aujourd’hui), 1987, 350 p." Philosophiques 19, no. 1 (1992): 113. http://dx.doi.org/10.7202/027175ar.
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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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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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Matuszewski, Krzysztof. "Sade - ewolucja myśli. Przyczynek do nowej lektury tekstów sadycznych." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 5 (January 1, 1988): 203–28. http://dx.doi.org/10.18778/0208-6107.05.14.
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Pour autant que nous lisions Sade dans la perspective de la métaphysique platonicienne, il nous apparaít comme un scélérat psychopathe, dont l'oeuvre est digne de bûcher. Car si ses romans sont le reflet de la réalité, il n'у a pas de justification pour lui. Mais le monde sadique, prétend-il, en effet, à être une copie du monde réel, dont l'existence n'est encore que potentielle? Faut-il alors craindre Sade et le prendre pour un fou en le mettant sous le boisseau? L'analyse de la conscience sadique enlève des doutes et des hésitations qui naissent en nous. Sade n'est pas aliené dans le sens que nous voulions imputer. D'un coté la perversion, de l'autre coté l'experience à laquelle il soumet, sous la pression des forces obscures, sa propre conscience, excluent les raisons de nos accusations. L'oeuvre de Sade est, en vérité, une manifestation de ce que G. Deleuze a nommé "renversement du platonisme". En tant que telle elle se développe en dehors de la distinction platonicienne fondamentale: Originel - Copie, en devenant une évocation du troisiéme "élément platonicien" - "faux prétendant", soit du Simulacre. С'ést en "faux" ou "simulé" qu elle retrouve sa vérité. Ce contexte permet de traiter Sade comme un grand precurseur de Nietzsche et de voir en lui un penseur anticipant beaucoup de problibnes actuels de la philosophie contemporaine, comme par exemple le problème du nihilisme. Le systeme sadique c'ést une singuliére synthése qui se compose, en outre de "motifs nietzschéennes", d'un mécanisme du siécle des lumiéres et d'une philosophie kantienne de volonté, alors de deux conceptions antinomiques de la pensée du XVIIIе siécle. Done on ne peut pas exagérer en disant que Sade est un penseur traversant son époque et ouvrant des horisons nouveaux devant la "philosophie de l'homme". II est très significatif que le dévoilement de ces horizons n'est pas pour Sade un effort exclusivemant théorique, mais qu'il est une tentative d'une dimension pratique. Ses solutions philosophiques, Sade les paye de la géhenne de sa propre conscience, qui, tourmenté par la nécessité d'une négation, culmine en anéantir un proche ainsi que soi-méme.
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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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Šerpytytė, Rita. "Über die Linie: E. Jüngeris ir M. Heideggeris nihilizmo akivaizdoje." Problemos 66 (October 2, 2014): 169–82. http://dx.doi.org/10.15388/problemos.2004.66.6642.
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Straipsnyje aptariami nihilizmo problemos formulavimo XX a. filosofijoje ypatumai. Remiamasi prielaida, kad nihilizmo fenomeno aprašymas susiduria su paties nihilizmo termino „ išplėtimo“ problema – nihilizmo istorijos tapatumo Niekio „istorijai“ problema. Keliamas klausimas, ar ieškant nihilizmo fenomeno manifestacijų ir jo esmiškųjų „bruožų“ nihilizmą privalu traktuoti kaip susijusį su Niekiu. Šis nihilizmo problemos ontologinio įšaknytumo klausimas svarstomas analizuojant garsiąją E. Jüngerio ir M. Heideggerio polemiką nihilizmo klausimu. Parodoma, jog E. Jüngeris nihilizmą aprašo kaip totalų pasaulio technizavimą ir paties pasaulio redukciją, o Heideggeris dekonstruoja Jüngerio nihilizmo aprašymą, nihilizmo ir jo manifestacijos – šiuolaikinės technikos- svarstymą išvesdamas į ontologinę perspektyvą.
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Mul, Jos de. "Résonances de la mort de Dieu. Après les fins de l’art." Figures de l'Art. Revue d'études esthétiques 10, no. 1 (2005): 265–77. http://dx.doi.org/10.3406/fdart.2005.1392.
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Dans les théories esthétiques de ces dernières années, on peut repérer un grand nombre de résurgences de la thèse hégélienne de la mort de l’art ; notamment dans l’œuvre d’Arthur Danto. Reprenant l’idée que l’histoire de l’art est celle de L’Esprit prenant progressivement conscience de lui-même comme Esprit, Danto soutient que, dans les oeuvres de Duchamp et deWarhol, l’art est devenu sa propre philosophie. J’interpréterai ici la thèse hégélienne dans une perspective nietzschéenne : celle de la mort de Dieu. Selon Nietzsche, il faut beaucoup de temps, des siècles peut-être, avant que les conséquences de la mort de Dieu ne se fassent clairement sentir. Nonobstant, nous pouvons en entendre les résonances et voir les ombres du Grand défunt. Je défendrai ici la thèse que l’art moderne est l’un de ces échos ombreux. Depuis le romantisme en effet, l’art moderne s’est développé selon une trame narrative qui, sous une apparence séculière, reproduit le récit eschatologique du christianisme. À la fin des années quatre-vingt, la foi dans les grands récits politiques (tout particulièrement le communisme) et l’espoir que l’art a le pouvoir de nous conduire vers un avenir meilleur se sont soudainement effondrés. La crise de l’art (post) moderne art me paraît être une – “la dernière ?” – survivance de la mort du Dieu chrétien. En m’appuyant sur quelques exemples d’art contemporain, je mettrai en évidence les trois principales stratégies artistiques qui envisagent cette mort de Dieu : la première cherche le salut dans la restauration de certains “fondamentaux”, la seconde nous invite à pousser le nihilisme jusqu’à son terme, la troisième exalte l’immanence de la transcendance dans l’ici et le maintenant.
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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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Bahurel, Marie. "A experiência da liberdade como experiência da graça." Revista DIAPHONÍA 4, no. 1 (June 29, 2018): 90–107. http://dx.doi.org/10.48075/rd.v4i1.19815.
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L’articulation de la liberté et de la grâce est à la fois un problème classique de la philosophie morale et un enjeu central de la pensée de Gabriel Marcel. Le but de notre article est d’éclairer cette question à l’aide de la notion marcellienne d’attestation créatrice, qui est pour Gabriel Marcel le paradigme de tout acte libre. Dans l’acte libre s’accomplissent la reconnaissance d’un donné préalable à ma liberté qui fonctionne comme un appel, et une création par la réponse que j’apporte à cet appel. Que s’agit-il de reconnaître? Gabriel Marcel part de l’expérience la plus commune de l’acte libre, sans faire appel à une théologie de la grâce: je suis appelé à agir de telle ou telle façon selon la situation dans laquelle je suis placé, quelque chose me précède donc. Quant à la création, il s’agit d’abord d’une création de moi par moi: la liberté s’articule elle-même au mystère de l’être, par elle je suis de plus en plus. En cela, la liberté est pour Marcel “le mystère central de mon être”, et explorer l’expérience de la liberté permet d’approcher le mystère ontologique. Or l’expérience que je fais de ma liberté dans des actes libres est une expérience de mon insertion dans des situations particulières: l’expérience de la liberté est indissociable de celle de ma propre incarnation. La pensée de Gabriel Marcel permet donc de penser notre liberté selon une voie qui échappe aux pièges du nihilisme (le tout-contingent), à l’illusion de la toute-puissance (le refus des limites liées à l’incarnation), et au dualisme qui aspire à la mort du corps. A partir de là, nous pouvons voir comment Gabriel Marcel articule expérience d’incarnation et reconnaissance d’une transcendance, à l’exact inverse d’un matérialisme réducteur.
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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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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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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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Gillespie, Michael Allen. "The Question of the Examined Life." Review of Politics 80, no. 2 (2018): 223–33. http://dx.doi.org/10.1017/s0034670517001279.
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AbstractThis essay calls into question Zuckert's claim in Postmodern Platos that Strauss provides the best contemporary defense of the superiority of the philosophic life against the claims of Nietzsche and Heidegger that it leads to nihilism and despair. For her, Strauss persuasively draws on Plato, read through Alfarabi and Maimonides, to defend this view by showing that the philosopher understands the true ends of human life as a whole which is part of the whole, and thus provides a vision of the noblest, best, and most beautiful. I argue that this claim is implausible, that Strauss's Platonic vision of the ends of human life is obscure, and that even if correct, it does not offer an answer to the question of the relative value of these heterogenous ends, and thus does not demonstrate that the philosophic life is more worth living than any other form of life.
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Lindberg, Susanna. "A question de la technique: avec, contre et apres Heidegger." Revista Perspectiva Filosófica - ISSN: 2357-9986 49, no. 3 (August 11, 2022): 25. http://dx.doi.org/10.51359/2357-9986.2022.254739.
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Vivons-nous encore à l'époque de Heidegger?On sait que Heidegger diagnostiquait son temps comme l'époque de la technique. Comment entend-il la technique et sa façon de faire époque en étouffant la phusis? Comment penser le phénomène de la technique avec Heidegger? Ou bien, est-ce que son approche philosophique de ce phénomène est devenue insuffisante, en sorte que nous ferions mieux de penser la technique contre lui?D'ailleurs, nous trouvons-nous encore à la même époque technique que Heidegger? Sans aucun doute, notre époque est encore plus fortement marquée par la technique que la sienne, mais est-ce la même technique et la même époque? Est-ce que les changements techniques historiques qui nous ont menés de la seconde industrialisation, connue de Heidegger, à la troisième, caractérisée par le numérique, invitent aussi à des changements conceptuels, comme le pense par exemple Bernard Stiegler? Devrions-nous penser la technique avec ou après Heidegger?Dans cet article, je demanderai dans quelle mesure nous devons encore penser la technique avec Heidegger. Je vais aussi indiquer l'apport de la publication des Cahiers Noirs à ce dossier. Ils n'approfondissent pas la notion heideggérienne de la technique en tant que telle, cependant ils l'associent expressément à certaines figures, notamment le juif et le nazi, mais aussi le bolchévisme et l'américanisme. En général, dans les Cahiers Noirs, Heidegger rejette la technique vigoureusement. Il associe la technique au nihilisme de l'époque de la métaphysique parvenue à son terme, qui se manifeste dans le règne du calcul, dans le gigantisme, dans la domination et dans l'exploitation brutales, dans le planétarisme et le pouvoir total (des bolcheviks, des américains, des nazis et de la « Weltjudentum », tout ce qu'il rejette donc): la technique y empêche le « nouveau commencement ». La pensée heideggérienne dépasse cependant de loin le simple rejet lorsqu'il analyse son rôle dans la pensée de l'existence et de l'être. Je veux montrer comment non seulement son rôle est beaucoup plus originaire, mais aussi comment, partant de Heidegger, à savoir à la fois en prenant ses pensées comme point de départ et en les dépassant sur certains points, la pensée contemporaine de la technique continue à s'expliquer avec lui.Heidegger représente un moment incontournable dans la philosophie de la technique. Dans ce domaine particulier, sa pensée fait époque et, telle une pierre fondatrice, ne peut pas être supprimée sans faire basculer l'édifice toute entier. Cependant, il convient aussi de se demander si elle a été dépassée ou si, au contraire, notre explication avec lui reste encore à faire. Dans ce qui suit, je vais présenter le terrain où de telles batailles se mènent aujourd'hui.La question sera divisée en trois phases. Dans un premier temps, je rappellerai la question de l'outil, qui se trouve au centre de l'analytique existentiale d'Être et temps, et qui peut être complétée par certaines considérations ultérieures sur l'œuvre. Dans un deuxième temps, je poserai la question historiale de l'époque de la technique qui traverse les textes de Heidegger dans les années 30 et 40, y compris dans les Cahiers noirs. Dans un troisième temps, je me demanderai comment le Ge-stell technique révèle l'Ereignis – quel est son sens transcendantal et ontologique
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Siret, Thomas. "Le terrorisme contemporain." Revue française de criminologie et de droit pénal N° 7, no. 2 (October 3, 2016): 3–38. http://dx.doi.org/10.3917/rfcdp.007.0003.
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Le terrorisme anarchiste puise ses racines intellectuelles dans un terreau constitué de la philosophie des Lumières du XVIII e siècle, des théories des révolutionnaires allemands et de la doctrine des nihilistes russes du milieu du XIX e siècle. En 1870, le nihiliste russe Michel Bakounine, le digne représentant de cette triple influence, conceptualisa l’action directe en l’associant à la terreur et en la mettant directement en application à Lyon. C’est alors que les anarchistes français, fortement inspirés par Bakounine, donnèrent naissance à la propagande par le fait en 1877. Si la définition de la propagande par le fait que donnait l’anarchiste Paul Brousse était assez large, puisqu’allant de l’insurrection armée à la manifestation violente, ce n’est qu’à partir des années 1890, qu’elle fut associée presque exclusivement aux attentats terroristes. En effet, la vague d’attentats que connut la France entre 1892 et 1894 obligea les autorités à se saisir de la question et à légiférer. Face à la répression, les anarchistes délaissèrent peu à peu la propagande par la bombe au profit d’un moyen qu’ils n’avaient jamais négligé, l’illégalisme.
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Carrara, Paulo. "ITINERARIUM MENTIS IN DEUM PER NIHILUM - O NIILISMO COMO DESAFIO AO CRISTIANISMO." Perspectiva Teológica 44, no. 122 (May 28, 2012): 53. http://dx.doi.org/10.20911/21768757v44n122p53/2012.
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O artigo busca refletir as chances do cristianismo no contexto pós-moderno, cuja característica principal se define como niilismo, traço fundamental das filosofias de Nietzsche e Heidegger. A hipótese apresentada parte do pressuposto de que o abandono da metafísica clássica não representa somente uma ameaça à fé cristã, mas lhe desafia a uma nova configuração. O filósofo Gianni Vattimo aproxima cristianismo e niilismo, apontando para os cristãos um caminho possível, mesmo se os cristãos não acolhem todos os pressupostos de sua filosofia. A fé cristã encontra na sua vertente mística os elementos de que necessita para enfrentar os desafios do niilismo, pois sua dimensão prático-existencial tem mais chances de falar ao homem de hoje do que seu discurso metafísico. Por outro lado, muitos místicos enfrentaram o nada na sua busca de Deus, mostrando que o niilismo não é estranho à experiência de fé.Abstract: The article seeks to reflect on the possibilities of Christianity in the postmodern context, the principal characteristic of which is defined as nihilism, a fundamental trait of the philosophies of Nietzsche and Heidegger. The hypothesis presented starts from the presupposition that the abandonment of classical metaphysics not only presents a threat to Christian faith but also challenges it to form a new configuration. The philosopher Gianni Vattimo compares Christianity to Nihilism, showing to Christians a possible path, even when Christians do not accept all the presuppositions of his philosophy. Christian faith finds in its mystical dimension the elements which it needs to face the challenges of nihilism, because its practical and existential aspect has more possibilities of speaking to the contemporary person than its metaphysical discourse. Many mystics face the “nothing” in their search for God, showing that nihilism is not foreign to the experience of God.
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Choulet, Philippe. "Nietzsche et le diagnostic de “misarchisme” : le travail de sape du nihilisme." Philosophique, no. 25 (February 28, 2022): 117–31. http://dx.doi.org/10.4000/philosophique.1685.
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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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Stockinger, Ludwig. "Philosophie als Konfliktgeschehen." Scientia Poetica 20, no. 1 (December 1, 2016): 121–36. http://dx.doi.org/10.1515/scipo-2016-0107.
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Abstract The reception of Panagiotis Kondylis’ depiction of the Enlightenment published in 1981 was determined by its reduction to the thesis of the ›rehabilitation of sensuality‹ (Sinnlichkeit). In addition, the objection raised by critics against ›decisionism‹ impaired an adequate reception of Kondylis’ work. This article attempts to reconstruct Kondylis’ argument and clarify its social-anthropological presuppositions, by interpreting the history of ideas as a history of the struggle for power between philosophy and theology. Employed as an agent in this struggle, the ›rehabilitation of sensuality‹ generates a second problem: the danger of relativizing all values as in nihilism. This article identifies work on this problem, which remains ultimately unresolved, as the central goal of the Enlightenment movement. Understood in this light, Kondylis’ these can be contextualized in the social-historical interpretation of literature and culture grounded in theories of secularization and history of problems in the modern period.
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Landenne, Quentin. "Le système comme point de vue de la réflexivité philosophique." Philosophiques 43, no. 2 (December 5, 2016): 249–71. http://dx.doi.org/10.7202/1038206ar.
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Le problème du système comme mode de construction de la pensée philosophique a trouvé dans la période de l’Idéalisme allemand l’un de ses points culminants dans l’histoire de la philosophie. Loin de se limiter à une question extrinsèque portant sur le choix d’une forme d’exposition qui resterait relativement indifférente au contenu de la doctrine elle-même, l’adoption ou le rejet de tel ou tel type de systématicité implique des décisions conceptuelles importantes touchant à des problèmes philosophiques qui sont au coeur des discussions de l’époque. C’est notamment la question de la complétude du système et de son rapport à une éventuelle extériorité qui sont mis en jeu dans ces discussions. Parmi les acteurs de cette controverse, Jacobi, Fichte et Hegel se sont ainsi affrontés, directement ou indirectement, sur la question spécifique du rapport entre système et vie, d’une part, entre système et absolu, d’autre part. Alors que Jacobi reproche à Fichte d’absorber la vie dans son système mortifiant et nihiliste et que Hegel dénonce au contraire dans la Doctrine de la science l’incomplétude d’un système incapable de combler l’écart entre savoir et vie, pour Fichte, l’unité différenciée de la vie et du système, posés comme points de vue de la réflexivité philosophique, rend possible un système qui, quoique accompli en lui-même, n’abolit pas son extériorité constitutive et son ouverture à la vie.
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Vioulac, Jean. "Capitalisme et nihilisme." Philosophie 102, no. 3 (2009): 18. http://dx.doi.org/10.3917/philo.102.0018.
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Moberger, Victor. "Hume’s Dictum and Metaethics." Philosophical Quarterly 70, no. 279 (September 14, 2019): 328–49. http://dx.doi.org/10.1093/pq/pqz058.
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Abstract This paper explores the metaethical ramifications of a coarse-grained criterion of property identity, sometimes referred to as Hume's dictum. According to Hume's dictum, properties are identical if and only if they are necessarily co-extensive. Assuming the supervenience of the normative on the natural, this criterion threatens the non-naturalist view that there are instantiable normative properties which are distinct from natural properties. In response, non-naturalists typically point to various counterintuitive implications of Hume's dictum. The paper clarifies this strategy and defends it against objections by Bart Streumer and Ralf Bader. In addition, it is argued that proponents of naturalist and supernaturalist views, along with proponents of a certain kind of nihilism, should also reject Hume's dictum. This shows that non-naturalists can also attack the criterion indirectly, by pointing to partners in guilt. Also, it shows that not just any opponent of non-naturalism can appeal to Hume's dictum. Only certain nihilists can.
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Berkmanas, Tomas, and Edita Gruodytė. "TEISININKŲ ETIKOS VERTYBIŲ REALUMO IR MODELIAVIMO PROBLEMOS." Problemos 85 (January 1, 2013): 79–90. http://dx.doi.org/10.15388/problemos.2014.0.2920.
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Išplitusio moralinio nihilizmo bei klasikinio moralinio realizmo problemų ir kritikos kontekste teisininkų etikos vertybių galimybė įgyti daugiau ar mažiau realų pavidalą bei įgauti priimtino modelio formą yra tapusi neapibrėžta. Kita vertus, akademinėje ir ypač profesinėje teisininkų bendruomenėje teisininko buvimo etišku reikšmė ir poreikis vis labiau akcentuojami. Analitiškai ir kritiškai aptarus tokį status quo šiame straipsnyje pristatoma alternatyvi teisininkų etikos vertybių realaus egzistavimo perspektyva, taip pat formuluojant teisininkų etikos modeliavimo gaires. Ši perspektyva remiasi subjektyviąja (arba mentalistine) ontologija ir pamatiniais moralinio proto principais: altruizmu ir teisingumo kaip proporcinės lygybės nuostata.Pagrindiniai žodžiai: teisininkų etika, teisininkų etikos modelis, mentalistinė teorija, moralinis nihilizmas, moralinis realizmas. Issues of the Reality of the Values and the Modeling of Legal EthicsTomas Berkmanas, Edita Gruodytė AbstractIn the context of the widespread moral nihilism, and the issues and critique of classical moral realism, the possibility for the values of legal ethics to acquire more or less discernible real contours and to take the shape of the acceptable model appears to be uncertain. On the other hand, in academic and, especially, professional legal community the significance and the need for the lawyer to follow ethical standards becomes more and more important. The paper, after analytically and critically lingering on this status quo, provides an alternative perspective of the real existence of the values of legal ethics thereby also indicating the guidelines for its modeling. The perspective is based on the subjective (or mentalist) ontology and the foundational principles of the moral mind: altruism and justice as proportional equality.Keywords: legal ethics, model of legal ethics, mentalist theory, moral nihilism, moral realism.
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Husi, Stan. "Against Moral Fictionalism." Journal of Moral Philosophy 11, no. 1 (2014): 80–96. http://dx.doi.org/10.1163/17455243-4681008.
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Moral nihilists need an answer: if moral discourse is fatally flawed, how are we to proceed? A popular option is fictionalism, to uphold the flawed discourse in the mode of a fiction. My thesis is that fictionalism is not the best available answer to the nihilist; a better one is revisionism, the proposal to refashion the discourse so as to cure it of all flaws. Should it be possible to revise the discredited practice, by removing what is erroneous while keeping what is beneficial, the twisted allegiance to the original practice already recognized as flawed which characterizes fictionalism becomes entirely moot. Fictionalism fully worked out, I argue in this paper, is going to lead us to the very doorsteps of revisionism.
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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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De Martino, Mario, Roberta Alonzi, and Emanuele Isidori. "Pedagogy of Work in Postmodern Society: Between Job Insecurity and Digital Revolution." RUDN Journal of Philosophy 27, no. 1 (March 30, 2023): 94–107. http://dx.doi.org/10.22363/2313-2302-2023-27-1-94-107.
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This article aims to analyze how the so-called ‘pedagogy of work’ attempts to answer the challenges of unemployment and job insecurity characterizing the labor market in contemporary society. The authors reflect on the concepts of nihilist pedagogies and the ‘end of work’ by distinguishing two approaches: an active and a passive nihilist pedagogy. The passive approach, based on resignation, is opposed to an active attitude in which labor pedagogy offers tools to address current challenges. The authors support the idea that pedagogy as a human-improving science cannot adopt the position of passive nihilism in interpreting work in contemporary society. To better understand the dynamics related to job insecurity and corrective solutions by pedagogy, the authors analyzed the thoughts of three contemporary philosophers: Zygmunt Bauman, Jeremy Rifkin, and Dominique Méda. These authors redefined the concept of work in connection with the transformations because of globalization, the advent of new communication technologies, and digital work. These changes have redefined not only the concept of work but also the models of work pedagogy in the Western world: capitalism and Marxism. Considering the current challenges, the pedagogy of work needs to be rethought, starting from the problem of employability and focusing on the new occupations in demand in the Internet age. By integrating ideas on interpreting work from the theories of Bauman, Rifkin, and Méda, it is possible to propose a pedagogy of work in the age of change and to outline possible values of education inspired by it.
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إبراهيم, نعمة, and رويدة عبيد. "The Influence of the Critique of Instrumental Reason on Adorno." Kufa Journal of Arts 1, no. 20 (November 19, 2014): 105–26. http://dx.doi.org/10.36317/kaj/2014/v1.i20.6369.
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In his criticism of the instrumental mind, Adorno is not the only one in his criticism in this field, but rather that criticism is embodied in Western culture as a whole. Therefore, Adorno and critics of critical theory were influenced by philosophies emanating from the core of Nietzsche's nihilism, which opened the way for interest in human beings and problems in Western societies that appeared on Its basis is diverse philosophies of discourse that are not united in knowledge. Therefore, Marx presented a critique of societies dominated by capitalism and accordingly
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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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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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Vėželis, Tautvydas. "Perspectives on Heidegger’s Overcoming Nihilism in Dialogue with East Asian Thought Traditions." Problemos 104 (October 18, 2023): 62–73. http://dx.doi.org/10.15388/problemos.2023.104.5.
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The article analyzes the perspectives of overcoming nihilism (Verwindung) by discussing Heidegger’s relationship with East Asian traditions of thought (first of all, chan/zen and daoism). We can consider the emergence of Enframing (Gestell or Ge-stell) of the essence of modern technology defined by the philosopher as a diagnosis of the fulfillment of nihilism and the end of the Western tradition of thought. By revealing the problem of the end of the Western metaphysical tradition and its overcoming, the aim is to understand the possibilities of the emergence of a different way of thinking by looking at the horizon of post-metaphysical thinking. Heidegger’s dialogue with the sources of Eastern thought is a search for perspectives on overcoming nihilism (Verwindung), which is inseparable from the deepening of self, other and mutual understanding.
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Luks, Leo. "FILOSOFIJA IR LITERATŪRA: DVI SUSILIEJIMO KRYPTYS." Problemos 78 (January 1, 2010): 125–42. http://dx.doi.org/10.15388/problemos.2010.0.1346.
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Straipsnyje „Filosofijos ir literatūros susiliejimas nihilistiniame mąstyme“ (Problemos 2010, 77) rašiau, kad postmetafizinė filosofija turėtų suintensyvinti dialogą su literatūra ir galų gale su ja susilieti. Šiame straipsnyje siūlomos dvi galimos šio susiliejimo kryptys: 1) ribų tarp realybės ir išmonės išnykimas. Kartu su G. Vattimo atsisakę korespondentinės tiesos teorijos, prieisime prie išvados apie principinę galimybę bet kuriam naratyvui būti teisingam (angl. truthful). Nihilistiniam mąstymui būdingas silpnesnis realybės jausmas, skeptiškas požiūris į sveiko proto ar natūralistinę poziciją. Tokia situacija,aprašyta Nietzsche’s, skirtį tarp realaus pasaulio ir net neįtikėtinų pasakų daro iš principo neįmanomą. Iš to plaukia keletas toli siekiančių epistemologinių ir etinių konsekvencijų. 2) Susiliedama su literatūra, nihilistinė filosofija ieško kalbos, galinčios artikuliuoti niekį, reprezentuoti tai, kas nereprezentuojama. Straipsnyje šis siekis analizuojamas pasitelkiant postmodernaus diskurso sąvokas – literatūros erdvė, nerimas. Remiamasi Maurice Blanchot, Rolando Barthe’o ir Jeano-François Lyotard’o kūriniais. Susiliedama su literatūra nihilistinė filosofija gali gyvuoti ir neturėdama ką pasakyti.Pagrindiniai žodžiai: nihilizmas, hermeneutika, pramanytumas, niekis, postmodernus.Philosophy and Literature: Two Lines of FusionLeo Luks SummaryIn the article “The Fusion of Philosophy and Literature in Nihilist Thought” (Problemos 2010, 77) I argued that post-metaphysical philosophy should intensify its dialogue with literature to the point of their eventual fusion. In this paper I will start from the conclusions of my previous article and will highlight two possible lines of this fusion:1) The disappearance of the boundary between reality and fiction. Once we let go of the correspondencetheory of truth, as Vattimo recommends, we will arrive at the principled possibility of the truthfulness of any and all narratives. Nihilist thought is characterised by a weakened sense of reality, a renouncement of common sense and naturalism. This condition, described by Nietzsche,where making a distinction between the real world and tall tales is impossible in principle, has several far-reaching epistemological and ethical consequences.2) In its fusion with literature, nihilist thought seeks for a language to articulate the nothing, to represent the unrepresentable. In the paper I will analyse this pursuit by way of the concepts of postmodernity, the space of literature, and anxiety. I will draw on the views of Maurice Blanchot, Roland Barthes and Jean-François Lyotard.By fusing with literature, nihilist philosophy can continue in a situation where it has nothing to say.Keywords: nihilism, hermeneutics, fictionality, nothingness, postmodern.
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Barevičiūtė, Jovilė Kotryna. "STRAIPSNIS ATŠAUKTAS. Poistorė vietoj postmodernybės: J. Baudrillard’as." Problemos 72 (January 1, 2007): 224–33. http://dx.doi.org/10.15388/problemos.2007.0.2027.
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[STRAIPSNIS ATŠAUKTAS]
Straipsnyje apmąstoma J. Baudrillard’o poistorės samprata, iš esmės besiskirianti nuo šiuolaikinėje epochoje itin paplitusios istorijos pabaigos kaip postmodernybės diagnozės. Keliamas klausimas, kuo poistorė skiriasi nuo postmodernybės. Įrodinėjama, kad J. Baudrillard’o pateikiama istorijos interpretacija kur kas tiksliau nusako šiuolaikinį socialinį ir ontologinį būvį negu modernybės pabaigos ar postmodernybės versijos. Kodėl? Pamatinė šio mąstytojo istorijos interpretaciją organizuojanti kategorija yra nihilizmas. Šio straipsnio autorė Baudrillard’o istorinį nihilizmą pavadina „skaidriuoju“ remdamasi tuo, kad mąstytojas poistorės diagnozę pritaiko ne tikrovei, o ją sunaikinusiai medijai. Remiantis minėta „skaidriojo“ nihilizmo kategorija ir analizuojama J. Baudrillard’o poistorės problematika. Pirmoje straipsnio dalyje apmąstomas medijos vaidmuo šiuolaikinėje epochoje ontologiniu požiūriu, išryškinant tikrovei pražūtingą binarinių opozicijų nyksmą. Antroje dalyje lyginamos postmodernybės ir poistorės sampratos, akcentuojant tai, kad postmodernybė dabartinę epochą traktuoja kaip istorijos tąsą, o pastaroji – kaip situaciją anapus istorijos. Galiausiai parodoma, kad nors postmodernybės diagnozė šiuolaikinės epochos atžvilgiu yra itin paplitusi, bet nėra tiksli, todėl ją siūloma keisti poistorės sąvoka, argumentuojant principiniu mūsų gyvenamojo laikotarpio skirtingumu nuo visų ankstesniųjų.
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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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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.