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Journal articles on the topic 'Nihilist'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

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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Stevenson, Jonathan. "American Nihilist." Survival 61, no. 5 (2019): 159–70. http://dx.doi.org/10.1080/00396338.2019.1662151.

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Gaitanidis, Ioannis. "A “Nihilist Philosophy?”." Journal of Religion in Japan 10, no. 2-3 (2021): 271–98. http://dx.doi.org/10.1163/22118349-01002006.

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Abstract Contrary to other European countries, where Buddhism has been studied since at least the 19th century, this paper shows that there are no known direct channels of transmission of Japanese Buddhism between Japan and Greece. Connections have, however, been made through other European countries, where, for example, Italy continues to play a major role. Moreover, these transmissions have taken a very long time to spread beyond the immediate circle of one or two key figures, because such traditions have been met with suspicion by the larger population, which remains influenced by a Christian Orthodox outlook. The establishment of Zen meditation centers in today’s urban centers, however, shows that the legal and official protections from which the Greek Church continues to benefit are not a reflection of devout sentiment among the population. This paper illustrates that under Greece’s conservative Orthodox climate, Japanese Buddhism has become simultaneously “Japanese culture” and a philosophy open to “all religions.”

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Kim, Chang Rae. "Is Nietzsche a nihilist? A study on the end of nihilism." Journal Of pan-Korean Philosophical Society 97 (June 30, 2020): 39–87. http://dx.doi.org/10.17745/pkps.2020.06.97.39.

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Буланов, Владимир Владимирович. "ON F. NIETZSCHE’S NIHILISM DOCTRINE." Вестник Тверского государственного университета. Серия: Философия, no. 4(54) (December 10, 2020): 215–23. http://dx.doi.org/10.26456/vtphilos/2020.4.215.

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В статье анализируются точки зрения М. Хайдеггера, К. Ясперса и Ж. Делёза об учении Ф. Ницше о нигилизме. Автор предлагает критерии корректной интерпретации учения Ницше о нигилизме. Он формулирует три характерные черты данного учения. Это провозглашение Сократа первым нигилистом, отношение к эпохе «последнего человека» как к апогею нигилизма и акцент на девальвацию всех ценностей. The article is aimed at the analysis of M. Heidegger’s, K. Jaspers’, and G. Deleuze’s approaches to F. Nietzsche’s nihilism doctrine. The author offers criterions of correct interpretation of F. Nietzsche´s nihilism doctrine. He formulates three characteristic features of this doctrine: declaring Socrates «the first nihilist», the attitude to the epoch of «the last man» as the apogee of nihilism, and the accent on devaluation of all values.

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Nwachukwu, Chukwuka Ogbu, and Urama Evelyn Nwachukwu. "Gender, the Nigerian Civil War and Hard Choices: Nihilism or Absurdism (?) in Isidore Okpewho’s The Last Duty." CLEaR 4, no. 2 (2017): 7–13. http://dx.doi.org/10.1515/clear-2017-0007.

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Abstract This paper entitled “Gender, the Nigerian Civil War and Hard Choices: Nihilism or Absurdism(?) in Isidore Okpewho’s The Last Duty” evinces an evaluative excursion into the author’s delineation of gender in war and its concomitants regarding actions, inactions, and the mindset of the actors and the acted-upon (victims) of the fratricidal Nigerian conflict within a designated theatre. We demonstrated that the quantum impact of the war engages some near-totally nihilistic imperatives of the war. Nevertheless, we surmised, at the final count, that the war results in high-wire tension rather than erode the indices for hope regarding the war victims and victimizers alike; and by dangerous extension, the Nigerian nation. Although we conceded the presence of dystopia which is life-threatening and socially destabilizing, our calculation in the final analysis, is that the tensions generated against both genders in the war are essentially absurdist, not nihilist. In this vein of analysis, we concluded that Okpewho’s delineation retains deliberately enough rays for reconstructive, rehabilitative, regenerative and cohesive engagements that will pave the way for societal survival and continuity.

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7

Peterson, Martin. "The Anti‐Nihilist Wager." Dialectica 72, no. 4 (2018): 597–602. http://dx.doi.org/10.1111/1746-8361.12254.

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8

Segovia, Carlos A., and Sofya Gevorkyan. "Post-Heideggerian Drifts." Das Questões 9, no. 1 (2020): 3–18. http://dx.doi.org/10.26512/dasquestoes.v9i1.31212.

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This paper rethinks the dynamics of what Heidegger called the modern Gestell ”“ i.e. dynamics behind the fulfilment of nihilism ”“ as that of an “unworlding” on whose subsequent “worldlessness” today’s Object-Oriented Ontology may be said to build. Also, it questions whether Heidegger’s early-Greek-oriented thought on being does not actually solicit an altogether different drift on the horizon of the possible, namely: that of thinking and re-experiencing dwelling in terms of retrieved “worldness.” Lastly, it reflects on the conditions of possibility that such dwelling, and its concomitant “worldings,” must meet, in dialogue with Heidegger, present-day animism studies, and non-religious Greek views on the sacred and the divine, in connection to which it articulates, and endorses, the concept of post-nihilism in contraposition to today’s nihilist philosophical wanderings.

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9

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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10

Müller, H. V. "Problemfall: Der Nihilist - Teil 1." Allgemeine Homöopathische Zeitung 230, no. 02 (2007): 64–67. http://dx.doi.org/10.1055/s-2006-936094.

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Müller, H. V. "Problemfall: Der Nihilist - Teil 2." Allgemeine Homöopathische Zeitung 230, no. 03 (1985): 116–20. http://dx.doi.org/10.1055/s-2006-936102.

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12

Müller, H. V. "Problemfall: Der Nihilist - Teil 3." Allgemeine Homöopathische Zeitung 230, no. 05 (2007): 204–6. http://dx.doi.org/10.1055/s-2006-936119.

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13

O'Neill, J. "Lewis and the flawed nihilist." Analysis 62, no. 3 (2002): 223–25. http://dx.doi.org/10.1093/analys/62.3.223.

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14

Kateb, George. "Is John Gray a Nihilist?" Critical Review of International Social and Political Philosophy 9, no. 2 (2006): 305–22. http://dx.doi.org/10.1080/13698230600655099.

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15

Meganck, Erik. "God Returns as Nihilist Caritas." Sophia 54, no. 3 (2015): 363–79. http://dx.doi.org/10.1007/s11841-015-0479-8.

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16

Lynch, Enrique. "About the difficulty of being nihilist." Enrahonar. Quaderns de filosofia 35 (July 7, 2002): 55. http://dx.doi.org/10.5565/rev/enrahonar.378.

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17

Mcwhorter, Ladelle. "The Revenge of the Gay Nihilist." Hypatia: A Journal of Feminist Philosophy 16, no. 3 (2001): 115–25. http://dx.doi.org/10.2979/hyp.2001.16.3.115.

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18

McWhorter, Ladelle. "The Revenge of the Gay Nihilist." Hypatia 16, no. 3 (2001): 115–25. http://dx.doi.org/10.1353/hyp.2001.0040.

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McWhorter, Ladelle. "The Revenge of the Gay Nihilist." Hypatia 16, no. 3 (2001): 115–25. http://dx.doi.org/10.1111/j.1527-2001.2001.tb00928.x.

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Bodies and Pleasures has been characterized as a confessional discourse that manages to subvert confessional practice. Here it is characterized and discussed as an askesis that works to transform confessional practice as it transforms the writer/reader. Two questions emerge through that transformation: (I) How is race (in particular, whiteness) to be lived? (2) What are the possibilities for political subjectivity in the absence of dualism and the intensification of awareness of our normalization?

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20

Westerhoff, Jan. "On the Nihilist Interpretation of Madhyamaka." Journal of Indian Philosophy 44, no. 2 (2014): 337–76. http://dx.doi.org/10.1007/s10781-014-9266-z.

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21

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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22

Bolea, Ştefan. "Sartre’s Violent Man as a Gnostic Nihilist." Studia Universitatis Babeș-Bolyai Philosophia 62, no. 2 (2017): 5–13. http://dx.doi.org/10.24193/subbphil.2017.2.01.

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23

Kanterian, Edward. "Cioran als Nihilist, Skeptiker und politischer Essayist." Philosophische Rundschau 64, no. 4 (2017): 349. http://dx.doi.org/10.1628/003181517x15167178975575.

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24

Brian F. Snyder. "The Darwinian Nihilist Critique of Environmental Ethics." Ethics and the Environment 22, no. 2 (2017): 59. http://dx.doi.org/10.2979/ethicsenviro.22.2.03.

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Magatti, Mauro. "Contemporary Sociological Theory and Techno-Nihilist Capitalism." World Futures 68, no. 4-5 (2012): 296–313. http://dx.doi.org/10.1080/02604027.2012.679530.

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26

Scranton, Roy. "No-NoMan: Viet Thanh Nguyen’s nihilist masterpiece." Yale Review 109, no. 2 (2021): 178–86. http://dx.doi.org/10.1353/tyr.2021.0045.

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Vattimo, Gianni, Santiago Zabala, and Translated by Yaakov Mascetti. "“Weak Thought” and the Reduction of Violence." Common Knowledge 25, no. 1-3 (2019): 92–103. http://dx.doi.org/10.1215/0961754x-7299150.

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In this interview Vattimo discusses with Zabala the possibility of a nihilist philosophy of law as an alternative to the idea of justice and the violence that predictably results from it. To make this substitution would involve the redirection of humanity away from its self-understanding as progressively approaching a metaphysical truth that is eternal and toward the acceptance of an already existing “polytheism of values,” where truth is a contingent and changing product of discursiveness. A society that structures its legal system on what Vattimo terms “optimistic nihilism” would dismiss any urge for the unity and strength supposedly characteristic of monoculturalism and univocal values. Such cohesion as is possible must come from flexibility, responsiveness to contingency, and an openness to multivocal values. “To apply justice to human affairs,” Vattimo argues, is no more than “to adjust things” as conditions change.

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Wolfson, Elliot R. "Rosenzweig on Human Redemption: Neither Nothing nor Everything, but Only Something." Journal of Jewish Thought and Philosophy 29, no. 1 (2021): 121–50. http://dx.doi.org/10.1163/1477285x-12341321.

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Abstract Despite Franz Rosenzweig’s unequivocal condemnation of Gershom Scholem, his own view of the world and the possibility of human redemption therein is in some respect very close to the nihilistic sensibility and its gnostic underpinning. Although Rosenzweig obviously did not consider himself either a nihilist or a gnostic, the latter term can well be applied even to Rosenzweig’s mature speculation in The Star of Redemption and other writings from the 1920s. In spite of his initial rejection of negative theology in the Star, the swerve of Rosenzweig’s path winds its way to an apophasis of the apophasis, a turn that is encapsulated in the astounding statement, “That God is nothing becomes just as much a figurative sentence as the other one, that he is truth.”

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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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Asenbaum, Hans. "Cyborg activism: Exploring the reconfigurations of democratic subjectivity in Anonymous." New Media & Society 20, no. 4 (2017): 1543–63. http://dx.doi.org/10.1177/1461444817699994.

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This article develops the concept of cyborg activism as novel configuration of democratic subjectivity in the Information Age by exploring the online collectivity Anonymous as a prototype. By fusing elements of human/machine and organic/digital, the cyborg disrupts modern logics of binary thinking. Cyborg activism emerges as the reconfiguration of equality/hierarchy, reason/emotion and nihilism/idealism. Anonymous demonstrates how through the use of contingent and ephemeral digital personae hierarchies in cyborg activism prove more volatile than in face-to-face settings. Emotions appear as an essential part of a politics of passion, which enables pursuing laughter and joy, expressing anger and experiencing empowerment as part of a reasoned, strategic politics. Anonymous’ political content reconfigures nihilist sentiments, frustration and political disenchantment, on one hand, with idealist world views, on the other. This enables the cohabitation and partial integration of a great diversity of political claims rooted in various ideologies.

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Reed, Frances Miriam. "Oscar Wilde's Vera; or, The Nihilist: The History of a Failed Play." Theatre Survey 26, no. 2 (1985): 163–77. http://dx.doi.org/10.1017/s0040557400008620.

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Vera; or, The Nihilist was Oscar Wilde's first performed play, a work, as Wilde described it, “not of politics but of passion,” expressing the “cry of the peoples for Liberty.” Liberty as subject — and the rhetoric of republicanism that made liberty a catchword — came naturally to Wilde, as son of the Irish patriot Speranza and as a concerned and compassionate individual. But Wilde was also professionally ambitious. By writing a wordy tragedy of self-sacrifice with Russia and the Nihilist movement as background, Wilde hoped to appeal to popular taste in the theatre and to capitalize on public interest in current affairs. He may well have drawn his dramatic characters and the events of his play directly from a contemporary newspaper, The Era.

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Szaj, Patryk. "The Radical Nihilist. The Cultural Diagnosis of Emil Cioran." Analiza i Egzystencja 31 (2015): 97–115. http://dx.doi.org/10.18276/aie.2015.31-05.

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Wolff, Elisabetta Cassina. "Apolitìaand Tradition in Julius Evola as Reaction to Nihilism." European Review 22, no. 2 (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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Arroyo, Jan Carlo T. "A Modified Nihilist Cipher Based on XOR Operation." International Journal of Advanced Trends in Computer Science and Engineering 9, no. 3 (2020): 3237–40. http://dx.doi.org/10.30534/ijatcse/2020/117932020.

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Milla Toro, Ricardo. "Emancipación, democracia y nihilismo. Revisando la hermenéutica política de Gianni Vattimo desde la Teoría Crítica." Castalia - Revista de Psicología de la Academia, no. 34 (July 31, 2020): 43–61. http://dx.doi.org/10.25074/07198051.34.1674.

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La hermenéutica de Vattimo se ha caracterizado por su crítica a la metafísica. Así se ha definido desde su postura como pensamiento débil, aunque también desde su compromiso con la posmodernidad, llegando a afirmarse como hermenéutica nihilista. La intención del presente texto es mostrar cómo los conceptos de emancipación y democracia en la filosofía de Vattimo toman un cariz nihilista desde una propuesta hermenéutica determinada, siendo estos vistos a la luz de tal crítica a la metafísica. Al tratarse de términos de la filosofía práctica, harían de tal hermenéutica una hermenéutica política. Sin embargo, la crítica de Vattimo se mostraría incompleta, pues ve la autonomía y la emancipación solo por el lado de la libertad negativa (presuponiendo someramente la reflexiva), dejando de lado la libertad social. Revisando la propuesta vattiamiana, y con ello su misma hermenéutica, propondremos una mirada postmetafísica que apunte a una libertad social que no tenga que comprometerse con el nihilismo. ---- Vattimo's hermeneutics has been characterized by his criticism of metaphysics. Thus it has been defined from its position as Weak Thought, but also from its commitment to postmodernity, reaching the point of affirming itself as a nihilistic hermeneutic. The intention of the present text is to show how the concepts of emancipation and democracy in Vattimo's philosophy take a nihilistic aspect from a certain hermeneutical proposal, being seen in the light of such criticism of metaphysics. As they are terms of practical philosophy, they would make such a hermeneutic a political hermeneutic. However, Vattimo's criticism would be incomplete, since he sees autonomy and emancipation only on the side of negative freedom (superficially presupposing reflexive freedom), leaving social freedom aside. Reviewing the Vattimo’s proposal, and with it its hermeneutics, we will propose a post-metaphysical view that points to a social freedom that does not have to commit to nihilism.

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Boes, Christopher J. "Osler on Migraine." Canadian Journal of Neurological Sciences / Journal Canadien des Sciences Neurologiques 42, no. 2 (2015): 144–47. http://dx.doi.org/10.1017/cjn.2015.6.

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AbstractWilliam Osler’s 1892 textbook The Principles and Practice of Medicine became the dominant medical text in the English-speaking world. Osler was labeled a therapeutic nihilist by some. The topic of migraine, including treatment, was succinctly covered in his text. The objectives of this study were to review Osler’s thoughts on migraine, and outline his therapeutic recommendations. Preventively Osler mentioned bromides, iron, arsenic, nitroglycerin, and cannabis. Acutely he recommended coffee, chloroform, cannabis, antipyrin, antifebrin, phenacetin, caffeine citrate, nux vomica, or ergot. He thought cannabis was the most satisfactory remedy. Osler was not a therapeutic nihilist when it came to migraine, and his treatment recommendations were similar to other writers of his time. Osler did not draw upon his personal experience to contribute new knowledge about migraine. Regardless, given the popularity and clarity of his text, Osler’s well-summarized migraine chapter had a great influence on practicing physicians.

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Van der Colff, M. A. "Aliens and existential elevators: absurdity and its shadows in Douglas Adams’s Hitch hiker series." Literator 29, no. 3 (2008): 123–38. http://dx.doi.org/10.4102/lit.v29i3.128.

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According to twentieth-century existentialist philosophy, the universe as we know it is steeped in senselessness, and the only possible means of survival is the construction of subjective meaning. Douglas Adams’s fictional universe portrayed in his “Hitch hiker” series reflects the arbitrary nature of existence, and the characters dwelling in this narrative space are faced with two existential choices: the one is defiance in the face of senselessness, the other is bleak despair. This article explores the existential choices made by prominent characters in the “Hitch hiker” series. The article distinguishes between and analyses the Sisyphus characters and their polar opposites (or nihilist shadows) in Douglas Adams’s “Hitch hiker” series. Adams’s characters, be they human, alien or sentient machine, all face the same existential choice: actuate individual meaning, or resort to despondency. Characters who choose the first option are regarded as Sisyphus figures, whereas characters who choose the latter are referred to as shadows or nihilist nemeses.

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AYDEMİR, Mustafa. "Ret ve İnkârın Kıskacındaki Nihilist Karakterler: Bazarov ve Suat." Journal of Turkish Studies 8, Volume 8 Issue 8 (2013): 123. http://dx.doi.org/10.7827/turkishstudies.5249.

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Sausf, William T. "Is a nihilist approach to lung cancer still justified?" International Journal of Radiation Oncology*Biology*Physics 27, no. 3 (1993): 747–48. http://dx.doi.org/10.1016/0360-3016(93)90405-k.

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SoJung kim. "Acceptance of Russia Nihilist Hero in China during 1920s." Journal of Chinese Language and Literature ll, no. 70 (2015): 109–38. http://dx.doi.org/10.15792/clsyn..70.201512.109.

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Kriviņš, Anatolijs. "Tiesiskā apziņa un tiesiskais nihilisms." SOCRATES. Rīgas Stradiņa universitātes Juridiskās fakultātes elektroniskais juridisko zinātnisko rakstu žurnāls / SOCRATES. Rīga Stradiņš University Faculty of Law Electronic Scientific Journal of Law 1, no. 16 (2020): 30–41. http://dx.doi.org/10.25143/socr.16.2020.1.030-041.

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Tiesiskās apziņas un tiesiskā nihilisma problēmjautājumi ir savstarpēji saistīti un visnotaļ aktuāli gan pasaules, gan arī Latvijas Republikas tiesiskajā telpā. Pētījums “Tiesiskā apziņa un tiesiskais nihilisms” ir veltīts šo fenomenu analīzei. Tiesiskā apziņa ne tikai ļauj izzināt, bet arī nodrošina parādību, lietu un pieredzes apkopošanu, novērtēšanu un reproducēšanu, kas neapšaubāmi ietekmē subjekta rīcību – indivīdam ir iespēja koriģēt savus mērķus atbilstoši tiesiskajai situācijai. Tomēr šo īpašību ievērojami var ietekmēt vispārpieņemto morāles normu un tikumisko vērtību noliegums, negatīva attieksme pret rakstītām un nerakstītām tiesību normām. Veicot pētījumu, uzmanība tika pievērsta ne tikai tiesiskās apziņas līmeņa izzināmības metodoloģijai, bet arī citiem būtiskiem momentiem, piemēram, likumu uztverei sabiedrībā, juridiskajai kultūrai, tiesiskajam nihilismam, tiesībpārkāpuma un noziedzīgā nodarījuma savstarpējai saiknei un nošķirtībai u. tml. Pētījuma rezultātā tika secināts, ka apziņas paradigmas un tiesiskās apziņas paradigmas (laiks, telpa, cilvēks) ir savstarpēji cieši saistītas. Lai tiesiskā nihilisma iespējamie pretstati – ideālisms, reālisms, konformisms – kļūtu par cilvēka izvēles motīvu, ir nepieciešams kontekstualizēt tiesiskuma problēmu kā ideju, turklāt projicēt šo ideju uz indivīda un sabiedrības iekšējiem psiholoģiskajiem uzstādījumiem. Vienlaikus jāņem vērā, ka nihilisms per se (arī eksistenciālais nihilisms un tiesiskais nihilisms) akcentē cilvēka sociālo nestabilitāti. Kultūrapziņu sadursme, mūsdienīgie realitātes uztveres un realitātes noliegšanas procesi ļauj secināt, ka tiesiskā nihilisma izpausmes pauž nevis tiesiskās apziņas deformēšanu, bet gan tiesiskās apziņas neizbēgamo evolūciju. Šo apsvērumu dēļ tiesiskā nihilisma mazināšanas iespējas saistās ne tik daudz ar ideoloģiju, kā ar tiesiskuma brīvprātīgu akceptēšanu, kuru ietekmē sociālā, ekonomiskā un tehniskā realitāte, sabiedriskās un kultūras dzīves situatīvā saistība. The purpose of this research is to identify peculiarities of legal consciousness and Legal nihilism. It is an active research field attracting growing numbers of scholars worldwide. In order to have a clear understanding of the practical and legal implications of the topic, a more than usually detailed summary of the extensive and complicated findings is needed. The author of the paper explorese relevance of self-esteem, happiness and fear, truth and justice, responsibility, and self-control in the context of these issues separately. It can be assumed that legal consciousness in its deepest beginnings is the instinctive will of justice. Legal consciousness is always formed on the basis of subjective attitude; therefore, a lasting, self-affirming legal consciousness can be formed only as a result of neutral analysis of the surrounding reality. Repressive punishment, threats and propaganda cannot undermine legal nihilism. On the contrary, by abandoning the principle of state supremacy and excessive bureaucracy, people should be able to respect state structures and trust the state on voluntary basis. Trust is the basis of legitimacy, but trust in state power arises only when state power is competent, reasonable, effective and fair. Sense of injustice promotes legal nihilism. The problem of legal consciousness and legal nihilism is closely related to the subject’s inner sense of justice, which is constantly evolving within the family and at school, in the workplace and in general public, at the micro level and in participatory processes. It is important that the individual’s own perceptions and experiences show that self-control and legal awareness are integral parts of a correct, good and modern lifestyle.

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Bertens, Hans. "Postmodernism: the Enlightenment continued." European Review 6, no. 1 (1998): 35–43. http://dx.doi.org/10.1017/s1062798700002982.

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Postmodernism is often virtually equated with French poststructuralism, and seen as anti-rationalist and anti-humanist, even downright nihilist. However, the idea of difference that is central to much poststructuralist thinking can also be used to construct a model of postmodernism/postmodernity that avoids the endless denials of poststructuralism while allowing the establishment of a grip on the distinctions of our own postmodern period from an earlier modernity.

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Holekamp, Abby. "Who Are Vera and Tatiana? The Female Russian Nihilist in the Fin de Siècle Imagination." Representations 150, no. 1 (2020): 1–31. http://dx.doi.org/10.1525/rep.2020.150.1.1.

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Focusing on a close, contextualized reading of a single case of invented identity from 1906, this article illustrates how, in fin de siècle Europe, a mutually generative relationship between the real, the imagined, and the rapidly proliferating mass media transformed the female “nihilist” from an apocryphal Russian figure into a durable Russian archetype—an archetype that had significant consequences in the shaping of European public opinion about Russia.

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Newlands, G. M. "Review: The Predicament of Postmodern Theology. Radical Orthodoxy or Nihilist Textualism?" Journal of Theological Studies 54, no. 2 (2003): 853–54. http://dx.doi.org/10.1093/jts/54.2.853.

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Posudiyevska, Olga. "Peculiarities of Russian Context in O. Wilde’s Play “Vera”." International Letters of Social and Humanistic Sciences 66 (February 2016): 67–72. http://dx.doi.org/10.18052/www.scipress.com/ilshs.66.67.

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At the end of the XIX century the interest of British intellectual circles to the Russian Empire was intensified due to the latest events – the appearance of Nihilists on the Russian political arena. British intellectuals, especially those contradicting Victorian social and moral norms, were inspired by the new type of hero-nihilist – a romantic highly-spiritual revolutionary, struggling for freedom, which was created in their imagination mostly due to Turgenev’s works and the lawsuit of Vera Zasulich, widely discussed in European press.This study concentrates on the analysis of the first play by Oscar Wilde Vera, dedicated to the Russian topic, which seems at first sight a naïve melodrama with confusion of historical events and features of the Russian social life. The peculiarities of Wilde’s perception of Russian reality, as well as literary devices used for creating Russian background, are analyzed. Special attention is paid to the tradition of depicting a mysterious and exotic Russia in English literature since the XVI century, followed by Wilde. The writer uses a number of standard clichés presenting his “Russia” as a far-away country with eternal frost, tyrannical government, poor and savage people, fully obedient to the cruel ruler.However, as the researcher concludes, Wilde didn’t aim at making a narration about real struggle between czarist regime and the Nihilists in Russia. The future leader of the aestheticism turns to Russian environment as an “another” place – a location, being unusual for an Englishmen, where the writer expects to find high feelings and lofty ideals, spiritual aims and moral values which couldn’t exist in pragmatic Victorian society. Wilde’s “Russia” is presented as an exotic, half-fictional reality, created mostly by the author’s imagination as proper surroundings for evolution of the romantic conflict between the tyrannical Czar and the Nihilists. However, this conflict becomes a spiritual battle of cynical and pragmatic worldview with high spiritual and moral ideals, the aesthetic embodiment of the eternal struggle between the good and the evil, soul chastity and sin.

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Straus, Nina Pelikan. "Every Woman Loves a Nihilist: Stavrogin and Women in Dostoevsky's "The Possessed"." NOVEL: A Forum on Fiction 27, no. 3 (1994): 271. http://dx.doi.org/10.2307/1345645.

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Haryannto, Edy Victor, Muhammad Zulfadly, Daifiria, Muhammad Barkah Akbar, and Ivy Lazuly. "Implementation of Nihilist Cipher Algorithm in Securing Text Data With Md5 Verification." Journal of Physics: Conference Series 1361 (November 2019): 012020. http://dx.doi.org/10.1088/1742-6596/1361/1/012020.

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Schrift, Alan D. "An Introduction to Nietzsche as a Political Thinker: The Perfect Nihilist (review)." Journal of the History of Philosophy 34, no. 3 (1996): 470–71. http://dx.doi.org/10.1353/hph.1996.0067.

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Petrov, George Daniel. "The apophatic knowledge in philosophy and theology. Emil Cioran Versus Dumitru Staniloae." Technium Social Sciences Journal 21 (July 9, 2021): 840–45. http://dx.doi.org/10.47577/tssj.v21i1.3702.

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Two of the most enlightened minds of the Romanian people cross their feather quills in a subject of immeasurable depth. Both driven by the longing for God, they relate to Him from different perspectives, perspectives from which different conclusions result. One is a convinced nihilist, who cannot help but think of God, and the other an accomplished theologian, who transforms the knowledge of God into authentic living by His will. The parallel between Emil Cioran and Dumitru Staniloae on the topic of apophatic knowledge can only impress any knowledge-loving reason.

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AYVAZYAN, Oksana O., and Aida A. KUKUSHKINA. "COMMUNICATIVE AND LEGAL NIHILISM AS A PHENOMENON DISCREDITING THE COMMUNICATIVE-LEGAL CULTURE OF YOUTH: SOCIOLOGICAL ANALYSIS." PRIMO ASPECTU, no. 2(46) (June 10, 2021): 20–31. http://dx.doi.org/10.35211/2500-2635-2021-2-46-20-31.

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The article is devoted to the study and analysis of young people's ideas about communicative and legal nihilism and ways to overcome it as factors that discredit the communicative and legal culture of young people. The paper analyzes various concepts that reveal the foundations of the definitions of "nihilism", "communicative nihilism" and" legal nihilism". Thus, it is noted that nihilism is a socio-cultural negative phenomenon based on the denial of everything that exists, or some aspects of life (legal, communicative, cultural, etc.). Based on this, the article points out that among the main reasons for the manifestation of the nihilistic attitude are: incorrect interpretation and interpretation of the norms of law and the rules of communication, unwillingness to master the communicative and legal foundations, as well as distrust of the legislation. At the same time, taking into account these reasons for the nihilistic attitude, which lead to the inability to understand the laws, communicative nihilism is manifested, which is "ideological passivity", "communicative skepticism", which is expressed in discrediting the oral and written statements and actions of other persons and authorities. The article also describes the results of the author's sociological survey, which indicate the presence of a high degree of nihilistic manifestations in society in relation to legal norms (laws) and rules for the implementation of communicative interaction. Such destructive tendencies cause concern for our bright future, since nihilistic trends destroy values, moral ideals, in general, and in particular the process of forming a communicative and legal culture of young people, inspired by the spirit of tolerance, tolerance for everything different. In conclusion, the author draws conclusions about the importance and necessity of preventing communicative and legal nihilistic manifestations in the youth environment, and also indicates the mechanisms for their prevention.

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