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Nihilism | Definition of Nihilism by Merriam-Webster

1a : a viewpoint that traditional values and beliefs are unfounded and that existence is senseless and useless Nihilism is a condition in which all ultimate values lose their value. Ronald H. Nash

b : a doctrine that denies any objective ground of truth and especially of moral truths

2a : a doctrine or belief that conditions in the social organization are so bad as to make destruction desirable for its own sake independent of any constructive program or possibility

b capitalized : the program of a 19th century Russian party advocating revolutionary reform and using terrorism and assassination

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Nihilism | Definition of Nihilism by Merriam-Webster

nihilism | Definition & History | Britannica.com

Nihilism, (from Latin nihil, nothing), originally a philosophy of moral and epistemological skepticism that arose in 19th-century Russia during the early years of the reign of Tsar Alexander II. The term was famously used by Friedrich Nietzsche to describe the disintegration of traditional morality in Western society. In the 20th century, nihilism encompassed a variety of philosophical and aesthetic stances that, in one sense or another, denied the existence of genuine moral truths or values, rejected the possibility of knowledge or communication, and asserted the ultimate meaninglessness or purposelessness of life or of the universe.

The term is an old one, applied to certain heretics in the Middle Ages. In Russian literature, nihilism was probably first used by N.I. Nadezhdin, in an 1829 article in the Messenger of Europe, in which he applied it to Aleksandr Pushkin. Nadezhdin, as did V.V. Bervi in 1858, equated nihilism with skepticism. Mikhail Nikiforovich Katkov, a well-known conservative journalist who interpreted nihilism as synonymous with revolution, presented it as a social menace because of its negation of all moral principles.

It was Ivan Turgenev, in his celebrated novel Fathers and Sons (1862), who popularized the term through the figure of Bazarov the nihilist. Eventually, the nihilists of the 1860s and 70s came to be regarded as disheveled, untidy, unruly, ragged men who rebelled against tradition and social order. The philosophy of nihilism then began to be associated erroneously with the regicide of Alexander II (1881) and the political terror that was employed by those active at the time in clandestine organizations opposed to absolutism.

If to the conservative elements the nihilists were the curse of the time, to the liberals such as N.G. Chernyshevsky they represented a mere transitory factor in the development of national thoughta stage in the struggle for individual freedomand a true spirit of the rebellious young generation. In his novel What Is to Be Done? (1863), Chernyshevsky endeavoured to detect positive aspects in the nihilist philosophy. Similarly, in his Memoirs, Prince Peter Kropotkin, the leading Russian anarchist, defined nihilism as the symbol of struggle against all forms of tyranny, hypocrisy, and artificiality and for individual freedom.

Fundamentally, 19th-century nihilism represented a philosophy of negation of all forms of aestheticism; it advocated utilitarianism and scientific rationalism. Classical philosophical systems were rejected entirely. Nihilism represented a crude form of positivism and materialism, a revolt against the established social order; it negated all authority exercised by the state, by the church, or by the family. It based its belief on nothing but scientific truth; science would be the solution of all social problems. All evils, nihilists believed, derived from a single sourceignorancewhich science alone would overcome.

The thinking of 19th-century nihilists was profoundly influenced by philosophers, scientists, and historians such as Ludwig Feuerbach, Charles Darwin, Henry Buckle, and Herbert Spencer. Since nihilists denied the duality of human beings as a combination of body and soul, of spiritual and material substance, they came into violent conflict with ecclesiastical authorities. Since nihilists questioned the doctrine of the divine right of kings, they came into similar conflict with secular authorities. Since they scorned all social bonds and family authority, the conflict between parents and children became equally immanent, and it is this theme that is best reflected in Turgenevs novel.

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nihilism | Definition & History | Britannica.com

Nihilism | Define Nihilism at Dictionary.com

total rejection of established laws and institutions.

anarchy, terrorism, or other revolutionary activity.

total and absolute destructiveness, especially toward the world at large and including oneself: the power-mad nihilism that marked Hitler’s last years.

(sometimes initial capital letter) the principles of a Russian revolutionary group, active in the latter half of the 19th century, holding that existing social and political institutions must be destroyed in order to clear the way for a new state of society and employing extreme measures, including terrorism and assassination.

annihilation of the self, or the individual consciousness, especially as an aspect of mystical experience.

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Nihilism | Define Nihilism at Dictionary.com

Nihilism | Supernatural Wiki | FANDOM powered by Wikia

Nihilism

Nihilism is the 10th episode of Season 14. It aired on January 17, 2019.

Michael has re-taken control of Dean as his army of monsters continues to move in on our heroes. Sam devises a plan to try and reach Dean and stop Michael before anyone else has to die.

Michael taunting Sam Dean and Castiel while in Dean’s mind.

Michael continues to fight the trio and gains the upper-hand over them before mocking them on trying to get him to evacuate Dean’s body since it might cause physical repercussions on Dean. Hearing this, Dean decides to not eject the Archangel but keep him locked away. With help from Sam and Castiel, Dean pushes Michael into a walk-in bar cooler full of kegs and locks him inside using a screwdriver. Michael immediately starts bashing on the door wanting out. Dean declares the door will hold because he has control over his subconscious and will have it act as the cage to hold Michael.

The group leave Dean’s mind, as they are cleaning up the mess left by the monsters. Sam and Maggie are relieved that Michael’s scattered after being rendered in disarray without his direction. Sam thanks Maggie for protecting them, as she states it was Jack since he destroyed the monsters as she and Sam note on the latter’s powers returning. Castiel is admonishing Jack on his acts since they have burned away part of his soul from the Enochian magic but Jack defends himself because there was danger. Cass accepts this and warns Jack to be careful and he promises.

Michael angrily tries to escape Dean’s mind.

In his room, Dean is talking to himself in a mirror where he tells himself that he is still in control of his body while Michael is in his subconscious continuously bashing on the locked door and screams to be released. Dean senses this and continues to worry over his control before Billie appears and notes on the screaming in Dean’s mind keeping him occupied. Dean thanks her for the assist she provided as she shrugs it off to the matter at hand. She reminds him of her warnings of dimension traveling and the danger it brings. Dean justifies it since Michael is now trapped but Billie is not so sure, she tells Dean of his shelf of possible deaths and they have all changed to the same thing. She reveals that each detail of how Michael will escape to take control of Dean and destroy the world. Billie shows the shocked Dean that only one details an alternate way as she hands him a thin book. Reading the contents, a stunned Dean questions this and Billie tells him it’s his choice to make before she disappears.

Sam and Michael

Michael to Dean about Castiel

Dean and Billie

TBA.

Supernatural 14×10 Promo “Nihilism” (HD) Season 14 Episode 10 Promo

Supernatural 14×10 Extended Promo “Nihilism” (HD) Season 14 Episode 10 Extended Promo

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Nihilism – Wikiquote

Nihilism (pronounced: /na.lzm/ or /ni.lzm/; from the Latin nihil, nothing) refers to sets of beliefs which negate one or more apparently meaningful aspects of Reality. Some are forms of existential nihilism, which argue that life is without objective meaning, purpose, or intrinsic value. Moral nihilists assert that morality does not inherently exist, and that any established moral values are abstractly contrived. More extreme forms can insist that knowledge is not possible, and that truth, beauty or reality do not actually exist. The term nihilism often relates to anomie in indicating general moods of despair at a perceived pointlessness of existence which can develop with beliefs that there are no necessary norms, rules, or laws.

Nihilists are not kind; They believe in nothing. The Stranger is not kind, He drifts where the wind catches him.

Nihilists are like a bellows Empty, yet full of hot air, The more they threaten, the more cowardly they seem; The Stranger also rambles and loses his train of thought But tells a purty good story.

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Nihilism – Wikiquote

nihilism – Dictionary Definition : Vocabulary.com

If you’re one of those people who believe there’s nothing worth believing in, your doctrine is nihilism. In philosophy, nihilism is the complete rejection of moral values and religious beliefs.

It is such a negative outlook that it denies any meaning or purpose in life. In political theory, nihilism is carried to an even greater extreme, arguing for the destruction of all existing political and social institutions. The term nihilism was borrowed from German Nihilismus, since the doctrine was developed by the German philosopher Friedrich Jacobi. The German word is formed from Latin nihil “nothing” plus the suffix ismus “a doctrine or theory.”

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nihilism – Dictionary Definition : Vocabulary.com

Urban Dictionary: Nihilism

Contrary to popular definitions, Nihilism is not synonymous with cynicism or despair. Instead, Nihilism is a worldview in which one believes only in what one’s observations and experiences seem to prove true, and that which can be otherwise proven true. That said, Nihilism varies according to the nature of the individual nihilist, but there are a few key ideas which are kept by nearly all of them: 1. The beginning of the universe was, within certain parameters, a basically random event, and the same holds for all events occuring since. It follows, then, that final purpose in things is false. Life, then, is an end-in-itself.2. There exists no absolute truth regarding the value of any deed over another, such as right vs. wrong. Value systems, ethical codes, etc. are thus of no use to the Nihilist, except if they serve his best interests, increase their quality of life, or if they simply fall in line with what behavior would come naturally.3. From the above it follows that responsibility, obligation, and the like are also falsehoods. Nihilists are thus inclined to ignore or sneer at societal norms and conditioned mentalities.4. The first priority of every nihilist is his own well-being, satisfaction, and survival, and every action is ultimately done in the name of these things. However, he does not consciously pursue these ends; instead, he acts upon what feels natural and makes sense to him, and these naturally result. However, the above assumes that the Nihilist is in unity with himself, and possesses an undamaged psyche. In reality, some people are self-destructive by nature, and, if they took up a Nihilistic worldview, would seem to have a death-wish as the motive behind their actions. Since self-destructive individuals are common in modern society, this is probably how Nihilism has come to be seen as another word for despair.

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Urban Dictionary: Nihilism

Existential nihilism – Wikipedia

Existential nihilism is the philosophical theory that life has no intrinsic meaning or value. With respect to the universe, existential nihilism suggests that a single human or even the entire human species is insignificant, without purpose and unlikely to change in the totality of existence. According to the theory, each individual is an isolated being born into the universe, barred from knowing “why”, yet compelled to invent meaning.[1] The inherent meaninglessness of life is largely explored in the philosophical school of existentialism, where one can potentially create their own subjective “meaning” or “purpose”. Of all types of nihilism, existential nihilism has received the most literary and philosophical attention.[2]

The idea that meaning and values are without foundation is a form of nihilism, and the existential response to that idea is noting that meaning is not “a matter of contemplative theory,” but instead, “a consequence of engagement and commitment.”

Jean-Paul Sartre wrote in his essay Existentialism and Humanism, “What do we mean by saying that existence precedes essence? We mean that man first of all exists, encounters himself, surges up in the world and defines himself afterwards. If man as the existentialist sees him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes of himself.” Here it is made clear what is meant by Existentialists when they say meaning is “a consequence of engagement and commitment”.

The theory purports to describe the human situation to create a life outlook and create meaning, which has been summarized as, “Strut, fret, and delude ourselves as we may, our lives are of no significance, and it is futile to seek or to affirm meaning where none can be found.”[3] Existential nihilists claim that, to be honest, one must face the absurdity of existence, that he/she will eventually die, and that both religion and metaphysics are simply results of the fear of death.[2]

According to Donald A. Crosby, “There is no justification for life, but also no reason not to live. Those who claim to find meaning in their lives are either dishonest or deluded. In either case, they fail to face up to the harsh reality of the human situations”.[3]

Existential nihilism has been a part of the Western intellectual tradition since the Cyrenaics, such as Hegesias of Cyrene. During the Renaissance, William Shakespeare eloquently summarized the existential nihilist’s perspective through Macbeth’s mindset in the end of the eponymous play. Arthur Schopenhauer, Sren Kierkegaard and Friedrich Nietzsche further expanded on these ideas, and Nietzsche, particularly, has become a major figure in existential nihilism.

The atheistic existentialist movement spread in 1940s France. Jean-Paul Sartre’s Being and Nothingness and Albert Camus’ The Myth of Sisyphus discussed the topic. Camus wrote further works, such as The Stranger, Caligula, The Plague, The Fall and The Rebel.[1] Other figures include Martin Heidegger and Jacques Derrida. In addition, Ernest Becker’s Pulitzer Prize winning life’s work The Denial of Death is a collection of thoughts on existential nihilism.

The common thread in the literature of the existentialists is coping with the emotional anguish arising from our confrontation with nothingness, and they expended great energy responding to the question of whether surviving it was possible. Their answer was a qualified “Yes,” advocating a formula of passionate commitment and impassive stoicism.

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Existential nihilism – Wikipedia

Nihilism – definition of nihilism by The Free Dictionary

In the penultimate verse he makes known his discovery concerning the root of modern Nihilism and indifference,–i.But there was also about him an indescribable air which no mechanic could have acquired in the practice of his handicraft however dishonestly exercised: the air common to men who live on the vices, the follies, or the baser fears of mankind; the air of moral nihilism common to keepers of gambling hells and disorderly houses; to private detectives and inquiry agents; to drink sellers and, I should say, to the sellers of invigorating electric belts and to the inventors of patent medicines.Moral nihilism or the notion “that nothing is morally good, bad, wrong, right, etc ” is another of countless issues.In doing so, Rosen steers the Oakeshottian “conversation of mankind” away from the shores of nihilism to which it has devolved under the superbia of the voice of technology.Philosophy in a Meaningless Life: A System of Nihilism, Consciousness and RealityNihilism is not confined to German and French thought.The black-and-white polish of “Concrete Night” is as sleek and lovely as it was in “3 Rooms,” but this mawkish bummer about an ill-used teenage boy wandering around a surreally forbidding Helsinki is marred by a facile nihilism that trivializes the urban alienation it seeks to illuminate.PROVOCATIVE A frightening journey into nihilism in the OutbackFrom big brother to Big Brother; nihilism and literature in Britain, America, France and Australia in the age of screens.Love of tradition is love of reality, of life, and of being, while faith in “progress” amounts to the pursuit of a mirage, leading sooner or later to despair and nihilism.The concept of therapeutic nihilism and discreet euthanasia such as the controversial Liverpool pathways are causing much debate in the UK.Bloom’s warning about the pernicious influence of German nihilism, relativism, and historicism on American academic education took its cue from their critical analysis in the writings of his teacher Leo Strauss.

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Nihilism – definition of nihilism by The Free Dictionary

Nihilism: Examples and Definition | Philosophy Terms

I. Definition

What do you believe in? What gives your life meaning? How do you know whats true? If you can answer these questions without saying nothing, youre not a nihilist. Nihilism, most simply, means believing in nothing. The word is derived from Latin, nihil, which means nothing.

Nihilism can mean believing that nothing is real, believing that its impossible to know anything, believing that all values are based on nothing, especially moral values, or believing that life is inherently and utterly meaningless. We will discuss these different kinds of nihilism through its history and in section five.

Most philosophers have feared nihilism, believing that it leads to hopelessness, immorality, weakness, and destruction. Nihilism has probably been the most universally demonized philosophy in the Western world. In the East, its quite different, because, Buddhism is considered nihilistic by many philosophers, but is thought to lead to compassion and peace. We will discuss this too in the following sections.

Although many philosophers have considered nihilism almost synonymous with amorality and the idea that life has no meaning, this point of view may be outdated. Nihilism gained its fame during the years when people in the Western world were just beginning to cope with the idea that there may be no God, or that all value systems are relative to culture, and they couldnt imagine living a moral or meaningful life without God and traditional culture to fall back on. However, more recent generations have seen more optimistic versions of nihilism (see section seven).

Nihilism was named by the philosopher Friedrich Jacobi in the early 19th century; Jacobi believed that Immanuel Kants transcendental idealism implied what we will call metaphysical nihilismthe idea that nothing is real. Although this was not to be the most famous and supposedly dangerous form of nihilism, it was a criticism of Kants philosophy. Jacobi was not a nihilist. However, this motivation for nihilismthe analysis of reality as a subjective construction of minds, is a central reason for most forms nihilismthe recognition that in one way or another all meaning in the universe is created by the minds of those that perceive it.

The roots of nihilism in the Western world go back to the Greeks (like everything in philosophy!) The ancient Greek Skeptics believed that one should doubt, question, and examine all beliefs. Whether there would be any truths left afterwards remained an open question. The skeptical attitude became a crucial element of science and reason, but did not bear the fruit of nihilism in the West until after rationalism and materialism became major philosophies in the 18th and 19th centuries. Together, rationalism and materialism implied to many people that the universe was a soul-less machine, therefore devoid of real meaning.

The first famous nihilist was a fictional character in Russian author Turgenevs novel Fathers and Sons. And this reflected a reality; nihilism was growing rapidly in Russia at this time and in the late 19th century, it became political nihilism, a movement against both the church and the Russian governmenta rejection of all traditional authority. Rationalism, materialism, atheism, anarchism, nihilism, and the possibility of violent revolution all seemed closely related at that timewhich is also why nihilism is still associated with violence and destruction in many minds.

At the same time, philosopher Friedrich Nietzsche, the most famous theorist of nihilism, argued that the world at that time was bound to become increasingly nihilistic for many years, and therefore full of despair, immorality, and pointless destruction. But, he also claimed that it was probably necessary for humanity to go through such a period in order to wipe away the irrationality of age-old traditional beliefs and eventually create a better basis for ethics and life-meaning. Of course, Nietzsches superman, the perfection of humanity, would be a nihilist, not bound by inherited ideas, creating his or her own meaning, according to their will.

Nietzsche recognized that developments in philosophy were going to encourage all of us towards nihilismrationalism, materialism, skepticism, science, and the recognition of cultural relativity. Many philosophers saw this problem and many agree that Nietzsches predictions were correct, that we have been living through the horrors that he foresaw resulting from nihilism. It would be easy to argue that much of the immorality and pointless violence we see in the world today is partially rooted in nihilism; but, we must then also note that a lot of violence is also caused by the opposite of nihilismfaith in traditional beliefs.

If 19th century philosophers saw nihilism as an approaching demon, 20th century philosophers saw it as a fact of life and searched for ways to cope with it. Existentialism, the central philosophy of the 20th century, was certainly nihilistic. And depressingly so for many; existential nihilism focuses on the ultimate meaninglessness of existence. Existentialism taught that there is no objective meaning; but, existentialists also emphasized our freedom to create meaning. And this is where nihilism began to move in a better direction. The existentialists, although often depressed, promoted the idea that we can (in fact must) give life our own meaning.

In the second half of the 20th century, new philosophies developed carrying nihilism in another directionwhich many philosophers find at least as distressing as any previous versions! Those are the philosophies / art movements of deconstruction and post-modernism. Deconstruction was a method of analysis which showed in many ways how meanings are constructed, supposedly with no ultimate foundationno solid reality behind them. And post-modernism consisted mainly of artists playing with the consequences of deconstruction and trying to create new human meaning out of this nihilistic world-view.

Every version of nihilism (see section five) has been feared by people who felt that without a foundation in objective truth or faith, it is impossible to have morality, life-meaning, or knowledge. However, there are many philosophies, such as secular humanism, Buddhism, and post-modernism which claim that it is possible to develop new and better forms of morality, knowledge, and life-meaning, without reliance on faith, which may be seen as deceptive and limiting. Buddhists base their morality on the recognition that all living things suffer and depend on each other. Post-modernists use new artistic techniques that recognize the artificially constructed nature of meaning, such as when characters in movies speak directly to the audience. So, it seems that nihilism can also lead to new and valuable forms of morality and meaning-making.

I praise, I do not reproach, [nihilisms] arrival. I believe it is one of the greatest crises, a moment of the deepest self-reflection of humanity. Whether man recovers from it, whether he becomes master of this crisis, is a question of his strength Friedrich Nietzsche

As remarked above, Nietzsche is known for sounding the alarm about nihilism in Western philosophy. More interesting is that he saw nihilism as an opportunity for humanity to master itself, and a test of our strength. It can be inferred from his other writings that Nietzsche though human beings could and should create positive meaning, if they could free themselves from the limitations of irrational traditions.

But todays society is characterized by achievement orientation, and consequently it adores people who are successful and happy and, in particular, it adores the young. It virtually ignores the value of all those who are otherwise, and in so doing blurs the decisive difference between being valuable in the sense of dignity and being valuable in the sense of usefulness. If one is not cognizant of this difference and holds that an individuals value stems only from his present usefulness, then, believe me, one owes it only to personal inconsistency not to plead for euthanasia along the lines of Hitlers program, that is to say, mercy killing of all those who have lost their social usefulness, be it because of old age, incurable illness, mental deterioration, or whatever handicap they may suffer. Confounding the dignity of man with mere usefulness arises from conceptual confusion that in turn may be traced back to the contemporary nihilism transmitted on many an academic campus and many an analytical couch. Viktor E. Frankl, Mans Search for Meaning

In this quote, Victor Frankl claims that our society values people only for their usefulness, and blames this attitude on a kind of nihilism, which he associates with academics, and psychotherapy. He is talking about the reduction of human meaning, by reason, to materialism and functionalismthat the only things that matter are materials and what things (or people) do, practically. He argues that if you really believe in this world-view you should support the idea of killing off all useless members of society, as Hitler wished to do. Frankls fear that nihilism could support Nazi-like policies was a common fear among philosophers in the mid-twentieth century.

Here, we define each type of nihilism, most of which are also discussed in sections I and II.

The philosophy that we cannot know anything for sure. Also known as radical skepticism. This might be considered the gateway philosophy for nihilism. It seems to be a consequence of rationalism.

The belief that nothing is real, or that nothing really exists. Historically, based on idealismthe philosophy that everything is made of either ideas, or consciousness. Buddhism could be considered a kind of metaphysical nihilism.

The rejection of faith in traditional authorities including the government and the churchalso specifically a movement of this sort in late 19th century Russia.

The philosophy that existence ultimately has no meaning, including no God, no afterlife, and no transcendental domain of any kind. Often thought of as a philosophy of despair.

The belief that there is no solid basis for morality or any ethos, and therefore, that anything is permitted. Many people have felt this is a necessary consequence of atheism, but most atheists disagree.

Methods of literary analysis and art based on the idea that all meanings are constructed by minds and culture, and have no real basis.

Buddhism teaches a form of idealismthat consciousness is the fundamental reality, and that all conceivable objects and thoughts are temporary, illusory, and ultimately emptylike thoughts. Form is emptiness; emptiness is form is a major Buddhist quote. However, in Buddhism, this realization is supposed to lead to compassion and peace.

Historically, nihilism has been closely associated with atheismthe belief that there is no God. Because traditionally, people were raised to think of God and religion as the ultimate source of meanings and morality. However, although atheism, or at least agnosticism, would seem to be a necessary part of nihilism, they are not the same. An atheist may still believe in meaning, morality, or even spirituality. For example, nature-worshipper can be atheists but still believe in nature. And some atheists, such as Buddhists, believe in the goodness of human nature and the value of compassion.

Popular film has been full of nihilistsTyler Durden of Fight Club, Agent Smith of the Matrix, Heath Ledgers Joker in The Dark Knight all express nihilistic world-views. Fight Club seems to examine the causes and consequences of contemporary existential nihilism, but not necessarily to promote it; although the urge to burn it all down has a cathartic appeal to many viewers, in the end, the protagonist tries to save lives, perhaps showing that he is not a total nihilist.

And now, for something completely different:

Eric Idles Always Look on the Bright Side of Life from Monty Pythons film The Life of Brian:

https://www.youtube.com/watch?v=WlBiLNN1NhQ

The setting for this musical number makes the main lyrics of this song bitterly absurd; in this context, they express the meaningless absurdity of life. You will notice though, that as the song goes on, the lyrics more and more directly express a philosophy of existentialist nihilism. The Life of Brian was banned in Britain for years, due to its implicit atheism.

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Nihilism: Examples and Definition | Philosophy Terms

Nihilism – Wikipedia

Nihilism has many definitions, and thus can describe multiple arguably independent philosophical positions.

Metaphysical nihilism is the philosophical theory that posits that concrete objects and physical constructs might not exist in the possible world, or that even if there exist possible worlds that contain some concrete objects, there is at least one that contains only abstract objects.

Extreme metaphysical nihilism is commonly defined as the belief that nothing exists as a correspondent component of the self-efficient world.[6] The American Heritage Medical Dictionary defines one form of nihilism as “an extreme form of skepticism that denies all existence.”[7] A similar skepticism concerning the concrete world can be found in solipsism. However, despite the fact that both deny the certainty of objects’ true existence, the nihilist would deny the existence of self whereas the solipsist would affirm it.[8] Both these positions are considered forms of anti-realism.

Epistemological nihilism is a form of skepticism in which all knowledge is accepted as being possibly untrue or as being impossible to confirm as true.

Mereological nihilism (also called compositional nihilism) is the position that objects with proper parts do not exist (not only objects in space, but also objects existing in time do not have any temporal parts), and only basic building blocks without parts exist, and thus the world we see and experience full of objects with parts is a product of human misperception (i.e., if we could see clearly, we would not perceive compositive objects).

This interpretation of existence must be based on resolution. The resolution with which humans see and perceive the “improper parts” of the world is not an objective fact of reality, but is rather an implicit trait that can only be qualitatively explored and expressed. Therefore, there is no arguable way to surmise or measure the validity of mereological nihilism. Example: An ant can get lost on a large cylindrical object because the circumference of the object is so large with respect to the ant that the ant effectively feels as though the object has no curvature. Thus, the resolution with which the ant views the world it exists “within” is a very important determining factor in how the ant experiences this “within the world” feeling.

Existential nihilism is the belief that life has no intrinsic meaning or value. With respect to the universe, existential nihilism posits that a single human or even the entire human species is insignificant, without purpose and unlikely to change in the totality of existence. The meaninglessness of life is largely explored in the philosophical school of existentialism.

Moral nihilism, also known as ethical nihilism, is the meta-ethical view that morality does not exist as something inherent to objective reality; therefore no action is necessarily preferable to any other. For example, a moral nihilist would say that killing someone, for whatever reason, is not inherently right or wrong.

Other nihilists may argue not that there is no morality at all, but that if it does exist, it is a human construction and thus artificial, wherein any and all meaning is relative for different possible outcomes. As an example, if someone kills someone else, such a nihilist might argue that killing is not inherently a bad thing, or bad independently from our moral beliefs, because of the way morality is constructed as some rudimentary dichotomy. What is said to be a bad thing is given a higher negative weighting than what is called good: as a result, killing the individual was bad because it did not let the individual live, which was arbitrarily given a positive weighting. In this way a moral nihilist believes that all moral claims are void of any truth value. An alternative scholarly perspective is that moral nihilism is a morality in itself. Cooper writes, “In the widest sense of the word ‘morality’, moral nihilism is a morality.”[9]

Political nihilism follows the characteristic nihilist’s rejection of non-rationalized or non-proven assertions; in this case the necessity of the most fundamental social and political structures, such as government, family, and law. An influential analysis of political nihilism is presented by Leo Strauss.[10]

The Russian Nihilist movement was a Russian trend in the 1860s that rejected all authority.[11] After the assassination of Tsar Alexander II in 1881, the Nihilists gained a reputation throughout Europe as proponents of the use of violence for political change.[citation needed] The Nihilists expressed anger at what they described as the abusive nature of the Eastern Orthodox Church and of the tsarist monarchy, and at the domination of the Russian economy by the aristocracy. Although the term Nihilism was coined by the German theologian Friedrich Heinrich Jacobi (17431818), its widespread usage began with the 1862 novel Fathers and Sons by the Russian author Ivan Turgenev. The main character of the novel, Yevgeny Bazarov, who describes himself as a Nihilist, wants to educate the people. The “go to the people be the people” campaign reached its height in the 1870s, during which underground groups such as the Circle of Tchaikovsky, the People’s Will, and Land and Liberty formed. It became known as the Narodnik movement, whose members believed that the newly freed serfs were merely being sold into wage slavery in the onset of the Industrial Revolution, and that the middle and upper classes had effectively replaced landowners. The Russian state attempted to suppress the nihilist movement. In actions described by the Nihilists as propaganda of the deed many government officials were assassinated. In 1881 Alexander II was killed on the very day he had approved a proposal to call a representative assembly to consider new reforms.

The concept of nihilism was discussed by the Buddha (563 B.C. to 483 B.C.), as recorded in the Theravada and Mahayana Tripiaka[12]. The Tripiaka, originally written in Pali, refers to nihilism as “natthikavda” and the nihilist view as “micchdihi”[13][14]. Various sutras within it describe a multiplicity of views held by different sects of ascetics while the Buddha was alive, some of which were viewed by him to be morally nihilistic. In the Doctrine of Nihilism in the Appannaka Sutta, the Buddha describes moral nihilists as holding the following views[15][16]:

The Buddha then states that those who hold these views will not see the danger in misconduct and the blessings in good conduct and will, therefore, avoid good bodily, verbal and mental conduct; practicing misconduct instead[17].

The culmination of the path that the Buddha taught was Nirvana, “a place of nothingness… nonpossession and… non-attachment… [which is] the total end of death and decay”[18]. In an article Ajahn Amaro, a practicing Buddhist monk of more than 30 years, observes that in English ‘nothingness’ can sound like nihilism. However the word could be emphasised in a different way, so that it becomes ‘no-thingness’, indicating that Nirvana is not a thing you can find, but rather a place where you experience the reality of non-grasping[19].

In the Alagaddupama Sutta, the Buddha describes how some individuals feared his teaching because they believe that their ‘self’ would be destroyed if they followed it. He describes this as an anxiety caused by the false belief in an unchanging, everlasting ‘self’. All things are subject to change and taking any impermanent phenomena to be a ‘self’ causes suffering. Nonetheless, his critics called him a nihilist who teaches the annihilation and extermination of an existing being. The Buddha’s response was that he only teaches the cessation of suffering. When an individual has given up craving and the conceit of ‘I am’ their mind is liberated, they no longer come into any state of ‘being’ and are no longer born again[20].

The Aggivacchagotta Sutta records a conversation between the Buddha and an individual named Vaccha that further elaborates on this. In it Vaccha asks the Buddha to confirm one of the following, with respect to the existence of the Buddha after death[21]:

To all four questions, the Buddha answers that the terms ‘appear’, ‘not appear’, ‘does and does not reappear’ and ‘neither does nor does not reappear’ do not apply. When Vaccha expresses puzzlement, the Buddha asks Vaccha a counter question to the effect of: if a fire were to go out and someone were to ask you whether the fire went north, south east or west how would you reply? Vaccha replies that the question does not apply and that a fire gone out can only be classified as ‘out'[22].

Thanissaro Bikkhu elaborates on the classification problem around the words ‘reappear’ etc. with respect to the Buddha and Nirvana by stating that a “person who has attained the goal [Nirvana] is thus indescribable because [they have] abandoned all things by which [they] could be described”.[23] The Suttas themselves describe the liberated mind as ‘untraceable’ or as ‘consciousness without feature’, making no distinction between the mind of a liberated being that is alive and the mind of one that is no longer alive[24][25].

Despite the Buddha’s explanations to the contrary, Buddhist practitioners may, at times, still approach Buddhism in a nihilistic manner. Ajahn Amaro illustrates this by retelling the story of a Buddhist monk, Ajahn Sumedho, who in his early years took a nihilistic approach to Nirvana. A distinct feature of Nirvana in Buddhism is that an individual attaining it is no longer subject to rebirth. Ajahn Sumedho, during a conversation with his teacher Ajahn Chah comments that he is “determined above all things to fully realize Nirvna in this lifetime… deeply weary of the human condition and… [is] determined not to be born again”. To this Ajahn Chah replies “what about the rest of us, Sumedho? Don’t you care about those who’ll be left behind?”. Ajahn Amaro comments that Ajahn Chah could detect that his student had a nihilistic aversion to life rather than true detachment. With his response, Ajahn Chah chided Ajahn Sumedho about the latter’s narrowness and opened his eyes to this attitude of self centred nihilism[26].

The term nihilism was first used by Friedrich Heinrich Jacobi (17431819). Jacobi used the term to characterize rationalism[27] and in particular Immanuel Kant’s “critical” philosophy to carry out a reductio ad absurdum according to which all rationalism (philosophy as criticism) reduces to nihilismand thus it should be avoided and replaced with a return to some type of faith and revelation. Bret W. Davis writes, for example, “The first philosophical development of the idea of nihilism is generally ascribed to Friedrich Jacobi, who in a famous letter criticized Fichte’s idealism as falling into nihilism. According to Jacobi, Fichte’s absolutization of the ego (the ‘absolute I’ that posits the ‘not-I’) is an inflation of subjectivity that denies the absolute transcendence of God.”[28] A related but oppositional concept is fideism, which sees reason as hostile and inferior to faith.

With the popularizing of the word nihilism by Ivan Turgenev, a new Russian political movement called the Nihilist movement adopted the term. They supposedly called themselves nihilists because nothing “that then existed found favor in their eyes”.[29] This movement was significant enough that, even in the English speaking world, at the turn of the 20th century the word nihilism without qualification was almost exclusively associated with this Russian revolutionary sociopolitical movement [30].

Sren Kierkegaard (18131855) posited an early form of nihilism, which he referred to as leveling.[31] He saw leveling as the process of suppressing individuality to a point where an individual’s uniqueness becomes non-existent and nothing meaningful in one’s existence can be affirmed:

Levelling at its maximum is like the stillness of death, where one can hear one’s own heartbeat, a stillness like death, into which nothing can penetrate, in which everything sinks, powerless. One person can head a rebellion, but one person cannot head this levelling process, for that would make him a leader and he would avoid being levelled. Each individual can in his little circle participate in this levelling, but it is an abstract process, and levelling is abstraction conquering individuality.

Kierkegaard, an advocate of a philosophy of life, generally argued against levelling and its nihilistic consequences, although he believed it would be “genuinely educative to live in the age of levelling [because] people will be forced to face the judgement of [levelling] alone.”[32] George Cotkin asserts Kierkegaard was against “the standardization and levelling of belief, both spiritual and political, in the nineteenth century,” and that Kierkegaard “opposed tendencies in mass culture to reduce the individual to a cipher of conformity and deference to the dominant opinion.”[33] In his day, tabloids (like the Danish magazine Corsaren) and apostate Christianity were instruments of levelling and contributed to the “reflective apathetic age” of 19th century Europe.[34] Kierkegaard argues that individuals who can overcome the levelling process are stronger for it, and that it represents a step in the right direction towards “becoming a true self.”[32][35] As we must overcome levelling,[36] Hubert Dreyfus and Jane Rubin argue that Kierkegaard’s interest, “in an increasingly nihilistic age, is in how we can recover the sense that our lives are meaningful”.[37]

Note, however, that Kierkegaard’s meaning of “nihilism” differs from the modern definition, in the sense that, for Kierkegaard, levelling led to a life lacking meaning, purpose or value,[34] whereas the modern interpretation of nihilism posits that there was never any meaning, purpose or value to begin with.

Nihilism is often associated with the German philosopher Friedrich Nietzsche, who provided a detailed diagnosis of nihilism as a widespread phenomenon of Western culture. Though the notion appears frequently throughout Nietzsche’s work, he uses the term in a variety of ways, with different meanings and connotations. Karen Carr describes Nietzsche’s characterization of nihilism “as a condition of tension, as a disproportion between what we want to value (or need) and how the world appears to operate.”[38] When we find out that the world does not possess the objective value or meaning that we want it to have or have long since believed it to have, we find ourselves in a crisis.[39] Nietzsche asserts that with the decline of Christianity and the rise of physiological decadence,[clarification needed] nihilism is in fact characteristic of the modern age,[40] though he implies that the rise of nihilism is still incomplete and that it has yet to be overcome.[41] Though the problem of nihilism becomes especially explicit in Nietzsche’s notebooks (published posthumously), it is mentioned repeatedly in his published works and is closely connected to many of the problems mentioned there.

Nietzsche characterized nihilism as emptying the world and especially human existence of meaning, purpose, comprehensible truth, or essential value. This observation stems in part from Nietzsche’s perspectivism, or his notion that “knowledge” is always by someone of some thing: it is always bound by perspective, and it is never mere fact.[42] Rather, there are interpretations through which we understand the world and give it meaning. Interpreting is something we can not go without; in fact, it is something we need. One way of interpreting the world is through morality, as one of the fundamental ways that people make sense of the world, especially in regard to their own thoughts and actions. Nietzsche distinguishes a morality that is strong or healthy, meaning that the person in question is aware that he constructs it himself, from weak morality, where the interpretation is projected on to something external.

Nietzsche discusses Christianity, one of the major topics in his work, at length in the context of the problem of nihilism in his notebooks, in a chapter entitled “European Nihilism”.[43] Here he states that the Christian moral doctrine provides people with intrinsic value, belief in God (which justifies the evil in the world) and a basis for objective knowledge. In this sense, in constructing a world where objective knowledge is possible, Christianity is an antidote against a primal form of nihilism, against the despair of meaninglessness. However, it is exactly the element of truthfulness in Christian doctrine that is its undoing: in its drive towards truth, Christianity eventually finds itself to be a construct, which leads to its own dissolution. It is therefore that Nietzsche states that we have outgrown Christianity “not because we lived too far from it, rather because we lived too close”.[44] As such, the self-dissolution of Christianity constitutes yet another form of nihilism. Because Christianity was an interpretation that posited itself as the interpretation, Nietzsche states that this dissolution leads beyond skepticism to a distrust of all meaning.[45][46]

Stanley Rosen identifies Nietzsche’s concept of nihilism with a situation of meaninglessness, in which “everything is permitted.” According to him, the loss of higher metaphysical values that exist in contrast to the base reality of the world, or merely human ideas, gives rise to the idea that all human ideas are therefore valueless. Rejecting idealism thus results in nihilism, because only similarly transcendent ideals live up to the previous standards that the nihilist still implicitly holds.[47] The inability for Christianity to serve as a source of valuating the world is reflected in Nietzsche’s famous aphorism of the madman in The Gay Science.[48] The death of God, in particular the statement that “we killed him”, is similar to the self-dissolution of Christian doctrine: due to the advances of the sciences, which for Nietzsche show that man is the product of evolution, that Earth has no special place among the stars and that history is not progressive, the Christian notion of God can no longer serve as a basis for a morality.

One such reaction to the loss of meaning is what Nietzsche calls passive nihilism, which he recognises in the pessimistic philosophy of Schopenhauer. Schopenhauer’s doctrine, which Nietzsche also refers to as Western Buddhism, advocates a separating of oneself from will and desires in order to reduce suffering. Nietzsche characterises this ascetic attitude as a “will to nothingness”, whereby life turns away from itself, as there is nothing of value to be found in the world. This mowing away of all value in the world is characteristic of the nihilist, although in this, the nihilist appears inconsistent:[49]

A nihilist is a man who judges of the world as it is that it ought not to be, and of the world as it ought to be that it does not exist. According to this view, our existence (action, suffering, willing, feeling) has no meaning: the pathos of ‘in vain’ is the nihilists’ pathos at the same time, as pathos, an inconsistency on the part of the nihilists.

Nietzsche’s relation to the problem of nihilism is a complex one. He approaches the problem of nihilism as deeply personal, stating that this predicament of the modern world is a problem that has “become conscious” in him.[50] Furthermore, he emphasises both the danger of nihilism and the possibilities it offers, as seen in his statement that “I praise, I do not reproach, [nihilism’s] arrival. I believe it is one of the greatest crises, a moment of the deepest self-reflection of humanity. Whether man recovers from it, whether he becomes master of this crisis, is a question of his strength!”[51] According to Nietzsche, it is only when nihilism is overcome that a culture can have a true foundation upon which to thrive. He wished to hasten its coming only so that he could also hasten its ultimate departure.[40]

He states that there is at least the possibility of another type of nihilist in the wake of Christianity’s self-dissolution, one that does not stop after the destruction of all value and meaning and succumb to the following nothingness. This alternate, ‘active’ nihilism on the other hand destroys to level the field for constructing something new. This form of nihilism is characterized by Nietzsche as “a sign of strength,”[52] a willful destruction of the old values to wipe the slate clean and lay down one’s own beliefs and interpretations, contrary to the passive nihilism that resigns itself with the decomposition of the old values. This willful destruction of values and the overcoming of the condition of nihilism by the constructing of new meaning, this active nihilism, could be related to what Nietzsche elsewhere calls a ‘free spirit'[53] or the bermensch from Thus Spoke Zarathustra and The Antichrist, the model of the strong individual who posits his own values and lives his life as if it were his own work of art. It may be questioned, though, whether “active nihilism” is indeed the correct term for this stance, and some question whether Nietzsche takes the problems nihilism poses seriously enough.[54]

Martin Heidegger’s interpretation of Nietzsche influenced many postmodern thinkers who investigated the problem of nihilism as put forward by Nietzsche. Only recently has Heidegger’s influence on Nietzschean nihilism research faded.[55] As early as the 1930s, Heidegger was giving lectures on Nietzsche’s thought.[56] Given the importance of Nietzsche’s contribution to the topic of nihilism, Heidegger’s influential interpretation of Nietzsche is important for the historical development of the term nihilism.

Heidegger’s method of researching and teaching Nietzsche is explicitly his own. He does not specifically try to present Nietzsche as Nietzsche. He rather tries to incorporate Nietzsche’s thoughts into his own philosophical system of Being, Time and Dasein.[57] In his Nihilism as Determined by the History of Being (194446),[58] Heidegger tries to understand Nietzsche’s nihilism as trying to achieve a victory through the devaluation of the, until then, highest values. The principle of this devaluation is, according to Heidegger, the Will to Power. The Will to Power is also the principle of every earlier valuation of values.[59] How does this devaluation occur and why is this nihilistic? One of Heidegger’s main critiques on philosophy is that philosophy, and more specifically metaphysics, has forgotten to discriminate between investigating the notion of a being (Seiende) and Being (Sein). According to Heidegger, the history of Western thought can be seen as the history of metaphysics. And because metaphysics has forgotten to ask about the notion of Being (what Heidegger calls Seinsvergessenheit), it is a history about the destruction of Being. That is why Heidegger calls metaphysics nihilistic.[60] This makes Nietzsche’s metaphysics not a victory over nihilism, but a perfection of it.[61]

Heidegger, in his interpretation of Nietzsche, has been inspired by Ernst Jnger. Many references to Jnger can be found in Heidegger’s lectures on Nietzsche. For example, in a letter to the rector of Freiburg University of November 4, 1945, Heidegger, inspired by Jnger, tries to explain the notion of “God is dead” as the “reality of the Will to Power.” Heidegger also praises Jnger for defending Nietzsche against a too biological or anthropological reading during the Nazi era.[62]

Heidegger’s interpretation of Nietzsche influenced a number of important postmodernist thinkers. Gianni Vattimo points at a back-and-forth movement in European thought, between Nietzsche and Heidegger. During the 1960s, a Nietzschean ‘renaissance’ began, culminating in the work of Mazzino Montinari and Giorgio Colli. They began work on a new and complete edition of Nietzsche’s collected works, making Nietzsche more accessible for scholarly research. Vattimo explains that with this new edition of Colli and Montinari, a critical reception of Heidegger’s interpretation of Nietzsche began to take shape. Like other contemporary French and Italian philosophers, Vattimo does not want, or only partially wants, to rely on Heidegger for understanding Nietzsche. On the other hand, Vattimo judges Heidegger’s intentions authentic enough to keep pursuing them.[63] Philosophers who Vattimo exemplifies as a part of this back and forth movement are French philosophers Deleuze, Foucault and Derrida. Italian philosophers of this same movement are Cacciari, Severino and himself.[64] Jrgen Habermas, Jean-Franois Lyotard and Richard Rorty are also philosophers who are influenced by Heidegger’s interpretation of Nietzsche.[65]

Postmodern and poststructuralist thought has questioned the very grounds on which Western cultures have based their ‘truths’: absolute knowledge and meaning, a ‘decentralization’ of authorship, the accumulation of positive knowledge, historical progress, and certain ideals and practices of humanism and the Enlightenment.

Jacques Derrida, whose deconstruction is perhaps most commonly labeled nihilistic, did not himself make the nihilistic move that others have claimed. Derridean deconstructionists argue that this approach rather frees texts, individuals or organizations from a restrictive truth, and that deconstruction opens up the possibility of other ways of being.[66] Gayatri Chakravorty Spivak, for example, uses deconstruction to create an ethics of opening up Western scholarship to the voice of the subaltern and to philosophies outside of the canon of western texts.[67] Derrida himself built a philosophy based upon a ‘responsibility to the other’.[68] Deconstruction can thus be seen not as a denial of truth, but as a denial of our ability to know truth. That is to say, it makes an epistemological claim, compared to nihilism’s ontological claim.

Lyotard argues that, rather than relying on an objective truth or method to prove their claims, philosophers legitimize their truths by reference to a story about the world that can’t be separated from the age and system the stories belong toreferred to by Lyotard as meta-narratives. He then goes on to define the postmodern condition as characterized by a rejection both of these meta-narratives and of the process of legitimation by meta-narratives.

In lieu of meta-narratives we have created new language-games in order to legitimize our claims which rely on changing relationships and mutable truths, none of which is privileged over the other to speak to ultimate truth.[citation needed]

This concept of the instability of truth and meaning leads in the direction of nihilism, though Lyotard stops short of embracing the latter.[citation needed]

Postmodern theorist Jean Baudrillard wrote briefly of nihilism from the postmodern viewpoint in Simulacra and Simulation. He stuck mainly to topics of interpretations of the real world over the simulations of which the real world is composed. The uses of meaning were an important subject in Baudrillard’s discussion of nihilism:

The apocalypse is finished, today it is the precession of the neutral, of forms of the neutral and of indifference…all that remains, is the fascination for desertlike and indifferent forms, for the very operation of the system that annihilates us. Now, fascination (in contrast to seduction, which was attached to appearances, and to dialectical reason, which was attached to meaning) is a nihilistic passion par excellence, it is the passion proper to the mode of disappearance. We are fascinated by all forms of disappearance, of our disappearance. Melancholic and fascinated, such is our general situation in an era of involuntary transparency.

In Nihil Unbound: Extinction and Enlightenment, Ray Brassier maintains that philosophy has avoided the traumatic idea of extinction, instead attempting to find meaning in a world conditioned by the very idea of its own annihilation. Thus Brassier critiques both the phenomenological and hermeneutic strands of Continental philosophy as well as the vitality of thinkers like Gilles Deleuze, who work to ingrain meaning in the world and stave off the “threat” of nihilism. Instead, drawing on thinkers such as Alain Badiou, Franois Laruelle, Paul Churchland, and Thomas Metzinger, Brassier defends a view of the world as inherently devoid of meaning. That is, rather than avoiding nihilism, Brassier embraces it as the truth of reality. Brassier concludes from his readings of Badiou and Laruelle that the universe is founded on the nothing,[69] but also that philosophy is the “organon of extinction,” that it is only because life is conditioned by its own extinction that there is thought at all.[70] Brassier then defends a radically anti-correlationist philosophy proposing that Thought is conjoined not with Being, but with Non-Being.

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Nihilism – Wikipedia

Nihilism | Definition of Nihilism by Merriam-Webster

1a : a viewpoint that traditional values and beliefs are unfounded and that existence is senseless and useless Nihilism is a condition in which all ultimate values lose their value. Ronald H. Nash

b : a doctrine that denies any objective ground of truth and especially of moral truths

2a : a doctrine or belief that conditions in the social organization are so bad as to make destruction desirable for its own sake independent of any constructive program or possibility

b capitalized : the program of a 19th century Russian party advocating revolutionary reform and using terrorism and assassination

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Nihilism | Definition of Nihilism by Merriam-Webster

nihilism | Definition & History | Britannica.com

Nihilism, (from Latin nihil, nothing), originally a philosophy of moral and epistemological skepticism that arose in 19th-century Russia during the early years of the reign of Tsar Alexander II. The term was famously used by Friedrich Nietzsche to describe the disintegration of traditional morality in Western society. In the 20th century, nihilism encompassed a variety of philosophical and aesthetic stances that, in one sense or another, denied the existence of genuine moral truths or values, rejected the possibility of knowledge or communication, and asserted the ultimate meaninglessness or purposelessness of life or of the universe.

The term is an old one, applied to certain heretics in the Middle Ages. In Russian literature, nihilism was probably first used by N.I. Nadezhdin, in an 1829 article in the Messenger of Europe, in which he applied it to Aleksandr Pushkin. Nadezhdin, as did V.V. Bervi in 1858, equated nihilism with skepticism. Mikhail Nikiforovich Katkov, a well-known conservative journalist who interpreted nihilism as synonymous with revolution, presented it as a social menace because of its negation of all moral principles.

It was Ivan Turgenev, in his celebrated novel Fathers and Sons (1862), who popularized the term through the figure of Bazarov the nihilist. Eventually, the nihilists of the 1860s and 70s came to be regarded as disheveled, untidy, unruly, ragged men who rebelled against tradition and social order. The philosophy of nihilism then began to be associated erroneously with the regicide of Alexander II (1881) and the political terror that was employed by those active at the time in clandestine organizations opposed to absolutism.

If to the conservative elements the nihilists were the curse of the time, to the liberals such as N.G. Chernyshevsky they represented a mere transitory factor in the development of national thoughta stage in the struggle for individual freedomand a true spirit of the rebellious young generation. In his novel What Is to Be Done? (1863), Chernyshevsky endeavoured to detect positive aspects in the nihilist philosophy. Similarly, in his Memoirs, Prince Peter Kropotkin, the leading Russian anarchist, defined nihilism as the symbol of struggle against all forms of tyranny, hypocrisy, and artificiality and for individual freedom.

Fundamentally, 19th-century nihilism represented a philosophy of negation of all forms of aestheticism; it advocated utilitarianism and scientific rationalism. Classical philosophical systems were rejected entirely. Nihilism represented a crude form of positivism and materialism, a revolt against the established social order; it negated all authority exercised by the state, by the church, or by the family. It based its belief on nothing but scientific truth; science would be the solution of all social problems. All evils, nihilists believed, derived from a single sourceignorancewhich science alone would overcome.

The thinking of 19th-century nihilists was profoundly influenced by philosophers, scientists, and historians such as Ludwig Feuerbach, Charles Darwin, Henry Buckle, and Herbert Spencer. Since nihilists denied the duality of human beings as a combination of body and soul, of spiritual and material substance, they came into violent conflict with ecclesiastical authorities. Since nihilists questioned the doctrine of the divine right of kings, they came into similar conflict with secular authorities. Since they scorned all social bonds and family authority, the conflict between parents and children became equally immanent, and it is this theme that is best reflected in Turgenevs novel.

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Nihilism | Define Nihilism at Dictionary.com

total rejection of established laws and institutions.

anarchy, terrorism, or other revolutionary activity.

total and absolute destructiveness, especially toward the world at large and including oneself: the power-mad nihilism that marked Hitler’s last years.

(sometimes initial capital letter) the principles of a Russian revolutionary group, active in the latter half of the 19th century, holding that existing social and political institutions must be destroyed in order to clear the way for a new state of society and employing extreme measures, including terrorism and assassination.

annihilation of the self, or the individual consciousness, especially as an aspect of mystical experience.

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Nihilism | Define Nihilism at Dictionary.com

nihilism – Dictionary Definition : Vocabulary.com

If you’re one of those people who believe there’s nothing worth believing in, your doctrine is nihilism. In philosophy, nihilism is the complete rejection of moral values and religious beliefs.

It is such a negative outlook that it denies any meaning or purpose in life. In political theory, nihilism is carried to an even greater extreme, arguing for the destruction of all existing political and social institutions. The term nihilism was borrowed from German Nihilismus, since the doctrine was developed by the German philosopher Friedrich Jacobi. The German word is formed from Latin nihil “nothing” plus the suffix ismus “a doctrine or theory.”

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nihilism – Dictionary Definition : Vocabulary.com

Nihilism – Philosophy – AllAboutPhilosophy.org

Nihilism Abandoning Values and KnowledgeNihilism derives its name from the Latin root nihil, meaning nothing, that which does not exist. This same root is found in the verb annihilate — to bring to nothing, to destroy completely. Nihilism is the belief which:

Nihilism A Meaningless WorldShakespeares Macbeth eloquently summarizes existential nihilism’s perspective, disdaining life:

Nihilism Beyond NothingnessNihilism–choosing to believe in Nothingness–involves a high price. An individual may choose to feel rather than think, exert their will to power than pray, give thanks, or obey God. After an impressive career of literary and philosophical creativity, Friedrich Nietzsche lost all control of his mental faculties. Upon seeing a horse mistreated, he began sobbing uncontrollably and collapsed into a catatonic state. Nietzsche died August 25, 1900, diagnosed as utterly insane. While saying Yes to life but No to God, the Prophet of Nihilism missed both.

Beyond the nothingness of nihilism, there is One who is greater than unbelief; One who touched humanity (1 John 5:20) and assures us that our lives are not meaningless (Acts 17:24-28).

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Nihilism – Wikiquote

Nihilists are not kind; They believe in nothing. ~ Dude De Ching

Nihilism (pronounced: /na.lzm/ or /ni.lzm/; from the Latin nihil, nothing) refers to sets of beliefs which negate one or more apparently meaningful aspects of Reality. Some are forms of existential nihilism, which argue that life is without objective meaning, purpose, or intrinsic value. Moral nihilists assert that morality does not inherently exist, and that any established moral values are abstractly contrived. More extreme forms can insist that knowledge is not possible, and that truth, beauty or reality do not actually exist. The term nihilism often relates to anomie in indicating general moods of despair at a perceived pointlessness of existence which can develop with beliefs that there are no necessary norms, rules, or laws.

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Existential nihilism – Wikipedia

Existential nihilism is the philosophical theory that life has no intrinsic meaning or value. With respect to the universe, existential nihilism suggests that a single human or even the entire human species is insignificant, without purpose and unlikely to change in the totality of existence. According to the theory, each individual is an isolated being born into the universe, barred from knowing “why”, yet compelled to invent meaning.[1] The inherent meaninglessness of life is largely explored in the philosophical school of existentialism, where one can potentially create their own subjective “meaning” or “purpose”. Of all types of nihilism, existential nihilism has received the most literary and philosophical attention.[2]

The idea that meaning and values are without foundation is a form of nihilism, and the existential response to that idea is noting that meaning is not “a matter of contemplative theory,” but instead, “a consequence of engagement and commitment.”

Jean-Paul Sartre wrote in his essay Existentialism and Humanism, “What do we mean by saying that existence precedes essence? We mean that man first of all exists, encounters himself, surges up in the world and defines himself afterwards. If man as the existentialist sees him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes of himself.” Here it is made clear what is meant by Existentialists when they say meaning is “a consequence of engagement and commitment”.

The theory purports to describe the human situation to create a life outlook and create meaning, which has been summarized as, “Strut, fret, and delude ourselves as we may, our lives are of no significance, and it is futile to seek or to affirm meaning where none can be found.”[3] Existential nihilists claim that, to be honest, one must face the absurdity of existence, that he/she will eventually die, and that both religion and metaphysics are simply results of the fear of death.[2]

According to Donald A. Crosby, “There is no justification for life, but also no reason not to live. Those who claim to find meaning in their lives are either dishonest or deluded. In either case, they fail to face up to the harsh reality of the human situations”.[3]

Existential nihilism has been a part of the Western intellectual tradition since the Cyrenaics, such as Hegesias of Cyrene. During the Renaissance, William Shakespeare eloquently summarized the existential nihilist’s perspective through Macbeth’s mindset in the end of the eponymous play. Arthur Schopenhauer, Sren Kierkegaard and Friedrich Nietzsche further expanded on these ideas, and Nietzsche, particularly, has become a major figure in existential nihilism.

The atheistic existentialist movement spread in 1940s France. Jean-Paul Sartre’s Being and Nothingness and Albert Camus’ The Myth of Sisyphus discussed the topic. Camus wrote further works, such as The Stranger, Caligula, The Plague, The Fall and The Rebel.[1] Other figures include Martin Heidegger and Jacques Derrida. In addition, Ernest Becker’s Pulitzer Prize winning life’s work The Denial of Death is a collection of thoughts on existential nihilism.

The common thread in the literature of the existentialists is coping with the emotional anguish arising from our confrontation with nothingness, and they expended great energy responding to the question of whether surviving it was possible. Their answer was a qualified “Yes,” advocating a formula of passionate commitment and impassive stoicism.

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Existential nihilism – Wikipedia


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