Este artículo pone en discusión la eventual relación que existiría entre el terrorismo y el nihilismo, idea que varios académicos han sostenido durante las últimas décadas. La hipótesis que se ...intentará demostrar establece que los grupos terroristas más activos del último tiempo están en la vereda contraria a los postulados de Nietzsche: si el nihilismo es la negación y el sinsentido de todas las cosas existentes, los terroristas actúan en base a motivaciones claras y con sentido fundamental. Se postula que esta forma de violencia es el medio racional por el cual ciertos grupos pretenden alcanzar sus propios objetivos. Para comprobar este supuesto, se abordarán tres tipos de terrorismos: el islamista, el ideológico-secular y el narcoterrorismo.
EVERYDAY FREEDOM Reno, R R
First things (New York, N.Y.),
04/2024
Journal Article
...if the children are black or fall under another category protected in civil rights law, adults are doubly cautious, eager to avoid even the appearance of failing to respect diversity or violating ...the imperative of inclusion. Howard is right about human beings. When a group of strangers succeeds in freeing a car stuck in the snow, they high-five over their success. ...people tread carefully and minimize close interactions and cooperation with strangers, contact that can be difficult, awkward, and fraught, given our fallen state. A culture of freedom champions virtue and holds accountable those in positions of authority.
En medio de uno de los acontecimientos que más está afectando al sujeto en su forma de vivir como es el Nihilismo, dejándole en la oscuridad de la alienación, sin referentes de sentido y sin ...identidad, nos sumergimos en la cuestión de la esperanza. ¿Desde dónde el sujeto puede surgir como esperanza? Nos planteamos el Nihilismo en su condición de negatividad como el lugar de lanzamiento hacia la posibilidad de recrear al sujeto, entrelazando la autonomía con la necesidad constitutiva de arraigado como un cuerpo afectado-subjetivo que se abre hacia nuevos horizontes de sentido en medio del mundo.
Resumo: Este ensaio busca estabelecer algumas bases de reflexão sobre a possibilidade de se pensar uma brasilidade a partir do conceito de niilismo. Visa-se a compreender se seria viável uma ...aplicação específica desse conceito, no contexto brasileiro. A ideia do demoníaco entra em cena para dar conta do índice do imponderável em todo construto coletivo, salientando que as dinâmicas psíquicas, sejam elas individuais, sejam coletivas, se realizam na cultura em formas sobredeterminadas. Nessa busca de se pensar a brasilidade, propõe-se o entrelaçamento do niilismo com traços culturais já elencados por autores como Mário de Andrade, Gilberto Freyre, Sérgio Buarque de Holanda, entre outros.
Abstract: This essay aims to establish some keynotes for an inquiry about the possibility of a “brazilianness”, taking nihilism as a central analytical concept. Is it possible to think of a specific operation with this concept in our particular context? The idea of a demoniac turned out to be important to approach the share of the undetermined that remains in every collective construct. Psychic dynamics, whether individual or collective, always evolve in the culture on overdetermined forms. Trying to think of this “brazilianness”, and considering the overdetermination of cultural and psychic facts, we propose to intertwine nihilism and some Brazilian cultural traits already studied by authors such as Mario de Andrade, Gilberto Freyre, Sérgio Buarque de Holanda.
This book is our century's most comprehensive and wise treatment of nihilism in all of its guises, comparing favorably with Rosen, Cavell, and indeed with Spengler. Crosby argues that our culture is ...genuinely haunted by nihilism expressing itself in the fideism of fundamentalism as well as in the debilitating alienation from all orientation. This results from a one-sided development of Western culture.
Unlike most writers on this topic, Crosby acknowledges many sources colluding to frame the culture of nihilism, including "the death of God," the objectification of nature, the meaninglessness of suffering in a mechanical universe, the ephemerality of time in a world where value does not accumulate, the arbitrariness of historicized reason, the reduction of value to will, and the alienation of the Cartesian ego. These sources are reviewed in the first two parts of the book with the result that the phenomenon of nihilism becomes understandable.
In its third and fourth parts, Crosby provides a critical analysis of the religious and philosophical forces leading to nihilism by discussing authors from the early modern period through Dostoyevsky, Sartre, Russell, and Derrida. He shows that these forces are skewed and impoverished and should not be allowed to determine our situation. The comprehensive attention to detail and the multi-perspectival interpretation demonstrates as well as asserts the richness of the culture that puts nihilism in its place.
Part Five, finally, rephrases the criticism of the sources of nihilism in positive ways.
Part Four in particular is a tour de force of philosophical argument. Its richness of nuance, plurality of views examined, and adroitness of critical interpretation provide cumulatively a powerful, non-nihilistic reading of the philosophic tradition.
The force of the argument derives from its comprehensive, cumulative character. Crosby distinguishes and relates five areas of nihilism: political, moral, epistemological, cosmic, and existential. Throughout the book, he illustrates and examines these as they are expressed in literature and art, in daily life and practical affairs, and in philosophy. The book is richly erudite in its marshalling of consciousness from so many domains.
Nihilism is a highly negative system of thought with roots in early Greek philosophy. It came into prominence as a major movement with Friedrich Nietzsche's unparalleled assault on Christianity and ...Christian morality. It became a dominant theme in the dark philosophical system known as existentialism, and thus became an important force in nineteenth century literature and in twentieth century ideologies. It seeks destruction of one or more aspects of society without offering a viable alternative, frequently assuming that the better world will automatically appear after the old world is obliterated. Loathing the building blocks of the present system, nihilism asserts that the better world will be composed of new, but unspecified, components. French philosophy during and after the French Revolution, and virtually all nineteenth century Russian literature, was dominated by nihilism. German Nazism had a nihilistic base which was carefully concealed by racist rantings. Marxism, with so many of its ideas stolen from Russian and French nihilists, proclaimed that faulty economics brought about misery and poverty which would be eradicated by the new but unspecified and undescribed socialist ethic. Revolutionary systems in the twentieth century have delved heavily into the rich trove of nihilist literature to promote, describe, and espouse revolutions which have marked much of that century. Few contemporary nihilists have offered any new insights into reality, choosing only to manipulate the basic concepts heretofore advanced. But the earlier nihilistic ideas have become an all-inspiring training primer for nihilists of future polities. To understand the philosophy of nihilism is to understand the revolutions that have continued to challenge modern societies.
Gillian Russell has recently proposed counterexamples to such elementary argument forms as Conjunction Introduction (e.g. ‘Snow is white. Grass is green. Therefore, snow is white and grass is green’) ...and Identity (e.g. ‘Snow is white. Therefore, snow is white’). These purported counterexamples involve expressions that are sensitive to linguistic context—for example, a sentence which is true when it appears alone but false when embedded in a larger sentence. If they are genuine counterexamples, it looks as though logical nihilism—the view that there are no valid argument forms—might be true. In this paper, I argue that the purported counterexamples are not genuine, on the grounds that they equivocate. Having defused the threat of logical nihilism, I argue that the kind of linguistic context sensitivity at work in Russell’s purported counterexamples, if taken seriously, far from leading to logical nihilism, reveals new, previously undreamt-of valid forms. By way of proof of concept I present a simple logic, Solo-Only Propositional Logic (SOPL), designed to capture some of them. Along the way, some interesting subtleties about the fallacy of equivocation are revealed.
Logical nihilism is the view that the relation of logical consequence is empty: there are counterexamples to any putative logical law. In this paper, I argue that the nihilist threat is illusory. The ...nihilistic arguments do not work. Moreover, the entire project is based on a misguided interpretation of the generality of logic.
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