This text re-reads Western history in the light of nihilistic logic, which pervades two millennia of Western thought. From Parmenides to Alain Badiou, via Plotinus, Avicenna, Duns Scotus, Ockham, Descartes, Spinoza, Kant, Hegel, Heidegger, Sartre, Lacan, Deleuze and Derrida, a genealogy of nothingness can be witnessed in development, with devastating consequences for the way we live.
This book addresses the genealogy and consequences of nihilism, attempts at 'sociologizing' the concept of nihilism by relating nihilism to capitalism, post-politics and terrorism, and considers the possibilities of overcoming nihilism.
In this provocative book, Randall Havas articulates an approach to Nietzsche which demonstrates that the authentic individual need not stand apart from his or her culture in order to resist the demands of conformism. On Havas's reading, the task of the Nietzschean individual is instead to replace the illusion of culture - "herd morality" - with real community, and in this way to avoid nihilism. It is such community that Nietzsche aspires to establish with his readers - a claim that, in the author's view, suggests that Nietzsche's conception of the nature of community and, hence, of individuality must be understood in terms of his theory of reading and interpretation.
In the turbulent period between 1870 and 1930, the contours on modernity were taking shape, especially the connections between technology, politics and aesthetics. The trilogy The Nihilist Order traces the genealogy of the nihilist-totalitarian syndrome. Until now, nihilism and totalitarianism were considered opposites: one an orderless state of affairs, the other a strict regimented order. On closer scrutiny, however, a surprising affinity can be found between these two concepts that dominated the history of the first half of the twentieth century. Starting with Nietzsche's philosophy, this book traces the development of an intellectual school characterized by the paradoxical dual purpose of a wish to destroy, coupled with a strong desire to create imposing structures. This explosive combination of nihilist leanings together with a craving for totalitarianism was an ideal of philosophers, cultural critics, political theorists, engineers, architects and aesthetes long before it materialized in flesh and blood, not only in technology, but also in fascism, Nazism, bolshevism and radical European political movements. Friedrich Nietzsche, Georges Sorel, the Italian Futurists, led by Filippo Tommaso Marinetti, and Ernst J nger were all well-known intellectual and cultural figures. Here they are seen and understood in a different light, as creators of a modern political mythology that became a source of inspiration for belligerent ideological camps. Among the ideas propagated by this school, and later adopted by totalitarian regimes, were historical nihilism, a revolt against the rationalistic and universalistic pretensions of the Enlightenment, an affirmation of the dynamism of modern life, and the replacement of the traditional Judeo-Christian values of good and evil by other dualities such as authenticity and decadence. Concurrently there took place affirmation of the technological era, the creation of a 'new man' and a violent order, and the birth of a new political style in place of traditional world-views. When channeled into the political sphere, these aesthetic nihilist ideas paved the way for the rise of totalitarianism.
This book is a thorough study of Nietzsche’s thoughts on nihilism, the history of the concept, the different ways in which he tries to explain his ideas on nihilism, the way these ideas were received in the 20th century, and, ultimately, what these ideas should mean to us. It begins with an exploration of how we can understand the strange situation that Nietzsche, about 130 years ago, predicted that nihilism would break through one or two centuries from then, and why, despite the philosopher describing it as the greatest catastrophe that could befall humankind, we hardly seem to be aware of it, let alone be frightened by it. The book shows that most of us are still living within the old frameworks of faith, and, therefore, can hardly imagine what it would mean if the idea of God (as the summit and summary of all our epistemic, moral, and esthetic beliefs) would become unbelievable. The comfortable situation in which we live allows us to conceive of such a possibility in a rather harmless way: while distancing ourselves from explicit religiosity, we still maintain the old framework in our scientific and humanistic ideals. This book highlights that contemporary science and humanism are not alternatives to, but rather variations of the old metaphysical and Christian faith. The inconceivability of real nihilism is elaborated by showing that people either do not take it seriously enough to feel its threat, or – when it is considered properly – suffer from the threat, and by this very suffering prove to be attached to the old nihilistic structures. Because of this paradoxical situation, this text suggests that the literary imagination might bring us closer to the experience of nihilism than philosophy ever could. This is further elaborated with the help of a novel by Juli Zeh and a play by Samuel Beckett. In the final chapter of the book, Nietzsche’s life and philosophy are themselves interpreted as a kind of literary metaphorical presentation of the answer to the question of how to live in an age of nihilism.
This book is open access and available on www.bloomsburycollections.com. It is funded by Knowledge Unlatched. Philosophy in a Meaningless Life provides an account of the nature of philosophy which is rooted in the question of the meaning of life. It makes a powerful and vivid case for believing that this question is neither obscure nor obsolete, but reflects a quintessentially human concern to which other traditional philosophical problems can be readily related; allowing them to be reconnected with natural interest, and providing a diagnosis of the typical lines of opposition across philosophy's debates. James Tartaglia looks at the various ways philosophers have tried to avoid the conclusion that life is meaningless, and in the process have distanced philosophy from the concept of transcendence. Rejecting all of this, Tartaglia embraces nihilism ('we are here with nothing to do'), and uses transcendence both to provide a new solution to the problem of consciousness, and to explain away perplexities about time and universals. He concludes that with more self-awareness, philosophy can attain higher status within a culture increasingly in need of it.
While most recent studies of Nietzsche's works have lost sight of the fundamental question of the meaning of a life characterized by inescapable suffering, Bernard Reginster's book The Affirmation of Life brings it sharply into focus. Reginster identifies overcoming nihilism as a central objective of Nietzsche's philosophical project, and shows how this concern systematically animates all of his main ideas.
On the Genealogy of Morality is Nietzsche's most influential book but it continues to puzzle, not least in its central claim: the invention of Christian morality is an act of revenge, and it is as such that it should arouse critical suspicion. In The Will to Nothingness, Bernard Reginster makes a fresh attempt at understanding this claim and its significance, inspired by Nietzsche's claim that moralities are 'signs' or 'symptoms' of the affective states of moral agents. The relation between morality and affects is envisioned as functional, rather than expressive: the genealogy of Christian morality aims to reveal how it is well suited to serve certain emotional needs. One particular emotional need, manifested in the affect of ressentiment, plays a prominent role in the analysis of Christian morality. This is the need to have the world reflect one's will, which is rooted in a special drive toward power, or toward bending the world to one's will. Revenge is plausibly understood as aiming to bolster or restore power, and the invention of new values is a particular way to do so: by altering the agent's will (her values), it alters what counts as power for her. By revealing how it is well suited to play such a functional role in the emotional economy of moral agents, the genealogical inquiries arouse critical suspicion toward Christian morality. The use of this moral outlook as an instrument of revenge is problematic not because it is immoral, but because it is functionally self-undermining.
In the twentieth century, we often think of Nietzsche, nihilism, and the death of God as inextricably connected. But, in this pathbreaking work, Michael Gillespie argues that Nietzsche, in fact, misunderstood nihilism, and that his misunderstanding has misled nearly all succeeding thought about the subject. Reconstructing nihilism's intellectual and spiritual origins before it was given its determinitive definition by Nietzsche, Gillespie focuses on the crucial turning points in the development of nihilism, from Ockham and the nominalist revolution to Descartes, Fichte, the German Romantics, the Russian nihilists and Nietzsche himself. His analysis shows that nihilism is not the result of the death of God, as Nietzsche believed; but the consequence of a new idea of God as a God of will who overturns all eternal standards of truth and justice. To understand nihilism, one has to understand how this notion of God came to inform a new notion of man and nature, one that puts will in place of reason, and freedom in place of necessity and order.
Through case studies of popular films, including Prometheus, The Dark Knight Rises, Dawn of the Dead and The Human Centipede, this book re-emphasises the constructive potential of cinematic nihilism.
