The thesis roughly begins with the widespread belief that modern societies face and perhaps foster a problematic lack of commitment to moral objectivity. And it roughly ends with a blueprint for a ...utopian deliberative institution called U-Conservatism, which is my best go at attenuating the problem but has other important functions too. Moreover, the road to U-Conservatism establishes many independently weighty claims across practical philosophy; hence, the contributions of the thesis exceed its regulative aims. I interpret the social problem in terms of credences in nihilism, argue that we should try to weaken them, and identify visible, extensive, deep moral disagreement as a leading cause. However, in light of certain features of moral belief, I recommend shifting focus to an ostensibly different region of categorical value. Narrowing disagreement there would plausibly weaken nihilistic credences regarding categorical normativity tout court. U-Conservatism - the 'U' standing for unforced, unpolitical, and relatively metaphysically unpresumptuous - is the best vehicle I can imagine. It would achieve and publicly present a large measure of consensus among a demographically and philosophically diverse range of people about what objects possess non-functional value. U-Conservatism's conservative element reflects that conserving is a categorically warranted response to objects of non-functional value, which encompasses, inter alia, aesthetic and historical value. Indeed, there's a duty to maximise the conservation of objects of non-functional value - applying to all agents - with implications for practical ethics and public policy. Beyond weakening nihilistic credences, U-Conservatism would make the duty simpler and less demanding to discharge by indicating priorities for active schemes of conservation and showing what in or about the relevant objects should be maintained or altered during conservation. Given its epistemic credentials, U-Conservatism would also promote the fairness of conservationist schemes and ensure the legitimacy of state action to deter or punish wrongful violations of the duty.
Two Kind of Confessions in Bernard-Marie Koltès Last Plays We can find two kinds of confession in Bernard-Marie Koltès’s last plays (1977-1988). We have defined the first one as the ...confession-labyrinth because the characters use it to hide their intentions and to puzzle their interlocutors. Through this kind of confession, Koltès shows his lack of trust in respect of language and his power to change the human condition. The confession-labyrinth grows in importance between “The night just before the forest” (1977) and “The Solitude of cotton fields” (1986). The second kind of confession, the factual confession, reveals a social and economic reality. And his importance seems to decrease between “The Night just before the forest” and “The Solitude in the cotton fields”. The result of these two confessions’ crossing evolution is “Roberto Zucco” (1988), Koltes’s last play, where the author achieves his journey from the hope of a social change to nihilism.
The existential crisis of nihilism in schizophrenia has been reported since the early days of psychiatry. Taking first-person accounts concerning nihilistic experiences of both the self and the world ...as vantage point, we aim to develop a dynamic existential model of the pathological development of existential nihilism. Since the phenomenology of such a crisis is intrinsically subjective, we especially take the immediate and pre-reflective first-person perspective’s (FPP) experience (instead of objectified symptoms and diagnoses) of schizophrenia into consideration. The hereby developed existential model consists of 3 conceptualized stages that are nested into each other, which defines what we mean by existential. At the same time, the model intrinsically converges with the phenomenological concept of the self-world structure notable inside our existential framework. Regarding the 3 individual stages, we suggest that the onset or first stage of nihilistic pathogenesis is reflected by phenomenological solipsism, that is, a general disruption of the FPP experience. Paradigmatically, this initial disruption contains the well-known crisis of common sense in schizophrenia. The following second stage of epistemological solipsism negatively affects all possible perspectives of experience, that is, the first-, second-, and third-person perspectives of subjectivity. Therefore, within the second stage, solipsism expands from a disruption of immediate and pre-reflective experience (first stage) to a disruption of reflective experience and principal knowledge (second stage), as mirrored in abnormal epistemological limitations of principal knowledge. Finally, the experience of the annihilation of healthy self-consciousness into the ultimate collapse of the individual’s existence defines the third stage. The schizophrenic individual consequently loses her/his vital experience since the intentional structure of consciousness including any sense of reality breaks down. Such a descriptive-interpretative existential model of nihilism in schizophrenia may ultimately serve as input for future psychopathological investigations of nihilism in general, including, for instance, its manifestation in depression.
B России вторая половина 19-го века является значительно важной эпохой, свидетельствующей о потрясающем экономическом, общественном и политическом развитии и переменах. В результате отмены ...крепостного права Царём Александром вторым и реформ, проведённых в области законодательства, образования и армии, старое и новое поколение сталкиваются лицом к лицу. Новое поколение, под влиянием таких русских философов, как Н. А. Добролюбов и Н. К. Чернышевский, отрицает все ценностные суждения и верования, принадлежащие прошлому. А старое поколение, с другой стороны, показывает, что они тесно придерживаются русских традиций и православия, противодействуя этому нигилистическому движению. Антинигилисты считают деятельность и мнения нового поколения угрозой для России. Жанр антинигилистического романа, который критикует общественную, политическую и религиозную философия нигилизма, развивается в 1860-1880-х годах. Русский писатель Алексей Феофилактович Писемский (1821-1881), один из ведущих имён русского реализма, представляет нигилистических и антинигилистических героев читателю в реалистическом стиле в своём романе «В Водовороте», который был опубликован в 1871 году. Это произведение обращает внимание на дегенерации в структуре семьи и общества, описывая трагическую картину России 1860-х годов. В этом исследовании передается процесс развития в России и особенности антинигилистического романа, так же изложено антинигилистическое отношение Писемского в упомянутом выше произведении. Роман анализирован историко-литературным методом в описательном стиле.
I investigate in this article the connection of nihilism with the ascetic ideal in the third essay of the Genealogy of Morals. In this essay, Nietzsche contrasts the genuine Philosopher with the ...ascetic priest, in order to open space for his affirmative philosophical-artistic intentions. While the ascetic priest radicalizes moral nihilism, the authentic Philosopher develops ascetic forms of life to provide the conditions for his creative work. I ask, finally, whether the “Philosopher” is able to overcome the nihilistic crisis of values and the physiological deca- dence of man.
Background
Cocaine use contines to be a significant public health problem world‐wide. However, despite substantial research efforts, no pharmacotherapies are approved for the treatment of cocaine use ...disorder (CUD).
Argument
Studies have identified positive signals for a range of medications for treating CUD. These include long‐acting amphetamine formulations, modafinil, topiramate, doxazosin and combined topiramate and mixed amphetamine salts extended‐release (MAS‐ER). However, valid conclusions about a medication's clinical efficacy require nuanced approaches that take into account behavioural phenotypes of the target population (frequency of use, co‐abuse of cocaine and other substances, genetic subgroups, psychiatric comorbidity), variables related to the medication (dose, short‐/long‐acting formulations, titration speed, medication adherence) and other factors that may affect treatment outcomes. Meta‐analyses frequently do not account for these co‐varying factors, which contributes to a somewhat nihilistic view on pharmacotherapeutic options for CUD. In addition, the predominant focus on abstinence, which is difficult for most patients to achieve, may overshadow more nuanced therapeutic signals.
Conclusion
While there is an emphasis on finding new medications with novel mechanisms of action for treating CUD, currently available medications deserve further investigation based on the existing literature. Evaluating refined metrics of treatment success in well‐defined subgroups of patients, and further exploring combination therapies and their synergy with behavioural/psychosocial interventions, are promising avenues to establishing effective therapies for CUD.
Abstract Nietzsche’s portrayal of Pyrrho is predominately contained in two of his notebooks from 1888, and they present a somewhat ambivalent attitude toward him. In this article, I offer an ...explanation for Nietzsche’s variegated observations, and contend that his interest in Pyrrho is not really founded upon his radical scepticism as one might expect. Rather, it is Nietzsche’s preoccupation with decadence in general – and its ancient Greek philosophical incarnations in particular – that drives his scrutiny of Pyrrho. I describe Nietzsche’s evolving depiction of Pyrrho as one that ultimately develops into a critique, whereby Pyrrho is associated with a number of types of decadence, as well as exhibiting the characteristic traits of a decadent. I close by examining the cogency and soundness of Nietzsche’s interpretation of Pyrrho as a specific exemplar of decadence.
The contribution offers an interpretation of the last phase of Nietzsche’s production, based on the influence of some economic concepts. In 1887, Nietzsche encountered the work of the ...proto-marginalist economist Emmanuel Herrmann and his book “Cultur und Natur: Studien im Gebiete der Wirthschaft”. At the time, Nietzsche was working on the attempt – later abandoned – to offer a comprehensive interpretation of Western metaphysics and history. aimed at a “transvaluation of all values” and based on the idea of will to power. Herrmann’s economic theory played a significant role in this project, offering a model capable of articulating all social and natural processes – and particularly life – in terms of purely immanent relations. By linking the ideas of transvaluation and will-to-power to the logic of capitalistic accumulation and of market society, we can gain an understanding of the influence of economical concepts on Nietzsche’s project, which should in turn allow a better evaluation of its historical relevance.
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