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Author: Gregory S. Moss

In Nishitani’s The Self-Overcoming of Nihilism, Nishitani explores, among other related topics, the history of the problem of Nihilism in the West. Conspicuously absent from Nishitani’s historical analysis is the thought of Friedrich Heinrich Jacobi, who famously raised the charge of Nihilism against Fichte’s philosophy in 1799. As is evident from a variety of Hegel’s texts, Hegel explicitly responds to Jacobi’s charge against Speculative Idealism and designs his philosophy in part as a response to Jacobi’s charge of Nihilism. On the one hand, Nishitani fails to appreciate Hegel’s philosophy as a responseto the problem of Nihilism because he has an incomplete possession of the history of the problem. On the other hand, Nishitani’s critique of Hegel begs the question.Nishitani’s dogmatic rejection of Hegel appears to be grounded in his methodological approach to the philosophy of history, which assumes the falsehoodof Hegel’s account. Jacobi’s charge against Speculative Idealism consists in the Idealist’s failure to account for the very existence of the world. On his view, philosophy is Nihilism because the world disappears completely from philosophical speculation. Hegel attempts to overcome this charge of Nihilism by re-thinking the structure and content of reason.

In: Frontiers of Philosophy in China

[German Version] The word “nihilism” is derived from Latin nihil (“not”) or nihilum (“nothing”); the medieval Latin preliminary concepts nichilianista (“one who believes in nothing,” “heretic”) and annihilare (“to destroy, to negate,” in the sense of a total annihilation of the world) exerted no

In: Religion Past and Present Online
Author: Hartmann, Georg

1. The expression nihilism (from Lat., nihil, ‘nothing’) is used in the broadest sense, and frequently with polemical intent, to denote a radical skepticism, as handed on in classical form by Sophist Gorgias (c. 480–380 BCE): “First, there is nothing. Second, even if there were something, it would

In: The Brill Dictionary of Religion Online

1. The origin and bearings of the question. The word “nihilism” occurs for the first time in F. H. Jacobi’s Brief an Fichte of 1799. It was used by F. von Baader in 1824 to characterize atheism and the denial of revelation. In the middle of the 19th century, a Russian political movement with a

In: Sacramentum Mundi Online

The background of “European nihilism” (F. Nietzsche) is first the biblical doctrine of creation ex nihilo by the God who remains faithful to his word, and then the nihil privativum of mysticism. Medieval metaphyics understood the annihilatio of all things as a purely conceptual notion in the sense

In: The Encyclopedia of Christianity Online
The portrayal of existential and social problems in his prose works
This study examines the nihilistic basis of Bernhard's writing, and traces developments in the author's nihilistic stance throughout his career. In the first period of his prose fiction (1963-1975), nihilism is reluctantly accepted by Bernhard's fictional characters as a necessary response to a world perceived as meaningless. Various possible sources of transcendence are explored, and rejected. The autobiographical texts (1975-1982) then represent a sustained attempt by the author himself to transcend his own essentially nihilistic state. The apparent success of this attempt is quickly revealed to be illusory in the prose fiction of the second period (1978-1986), and it becomes apparent that nihilism is a no less necessary response to Austrian social reality than to the (more purely) personal problems which first motivated Bernhard's writing.
Author: Andrew Fiala

larger social, political, and historical forces that will outlast us. Individuals do not survive. But they can participate in something larger when they understand the historical point of view. Historical nihilism is the idea that there is no meaning to be found from the vantage point of historical

In: Journal of the Philosophy of History
Author: Ronan McDonald

Nihilism is standing at the gate: from where does this uncanniest of guests come to us? 1 Tragedy and nihilism. Nietzsche starts off his career exploring the first, and ends it preoccupied with the second. His first full-length work The Birth of Tragedy (1872) remains a foundation for twentieth

In: The Transformations of Tragedy
Author: Ad Prosman

© Koninklijke Brill NV, Leiden, 2008 DOI: 10.1163/156973108X306236 Journal of Reformed Th eology 2 (2008) 151-167 A Dutch Response to Nihilism: an Evaluation of K.H. Miskotte’s Interaction with Nietzsche Ad Prosman Minister; Protestant Church in the Netherlands E-mail: aprosman

In: Journal of Reformed Theology
Author: LI Guiyan

Nietzsche’s philosophical views have by now been superseded. He found the roots of nihilism in European society’s traditional metaphysics and Christian morality, and he located nihilism specifically within the field of morality or value. He so urgently sought to resolve the problem of nihilism that he proposed extreme methods, such as the revaluation of all values. But he did not overcome nihilism completely, though he claimed that the Overman would replace the Christian God. Nihilism is not only a European phenomenon. As a historical process, nihilism may appear in different countries. We should take a positive attitude toward this phenomenon and guide it in the right direction. Nietzsche’s ideas on nihilism are important contributions and an inspiring legacy that can help us confront contemporary phenomena.

In: Frontiers of Philosophy in China