Early Madina – an End to Nihilism

This essay examines two forms of nihilism emerging from Western and Islamic philosophies, rooted in Avicenna's distinction between essence and existence. In the West, nihilism leads to external self-assertion, while in Islamic thought, it results in passive nihilism, marked by self-exploitation and a concealed will to power. Both traditions stem from the ontological implications of creation, but diverge in how they address the human role in existence.

2019

This thesis is a hermeneutical dialogue between Luce Irigaray and Nishitani Keiji. The main aim of the thesis is to creatively weave together their key thoughts of sexuate difference and śūnyatā. I do this by juxtaposing key points in their philosophical oeuvres, thereby developing my own position which includes the insight of sexuate difference within the insight of śūnyatā. The philosophical position I come to is one that satisfies and strengthens both Luce Irigaray and Nishitani Keiji’s requirements for overcoming nihilism, while at the same time, taking further each of their respective relational self understandings. I argue that a relational self-understanding is dependent on bodily practices and the need to understand sexuate human being as integrated with nature. The philosophical problem of non-duality is examined with respect to sexuate difference, and I propose a non-dual position based on the insight of śūnyatā that still includes sexuate difference as a fundamental relat...

2016

The metaphysical essence of nihilism embodies a radical devaluing of reality and a depreciation of life in being ontologically fixated on non-being and at times appealing to positivistic scientism to flatten existence and grasp it simply as perishable. A materialistic take on worldly affairs could also potentially naturalize the concrete and pragmatic political and economic exercising of violence and actualize the unfolding of its will to power. Although religion posits its own variegated values in celebration of nature, life, and humanity as signs of divine creation, some of its interpretations of divinity and scripture could potentially downgrade the worthiness of our sensory and temporary being-in-the-world by only valuing a belief in the supra-sensible and otherworldly transcendence that underpins it. Such penchant in religiosity if left unmonitored spiritually and theologically might result in the praxis of bellicosity rather than contribute to pacifying or overcoming aggressio...

"The Politics of Nihilism: From the Nineteenth Century to Contemporary Israel", 2014

Nihilism The topic of my paper is Nihilism. The paper begins with the definition of nihilism then the history of nihilism. Then I have discussed active and passive nihilism. It proceeds with Nietzschès views on nihilism followed by Heidegger`s views on Nietzschè s nihilism. In the end I have discussed existentialism and nihilism followed by the conclusion of my paper. Nihilismisthebeliefthatallvaluesarebaselessandthatnothingcanbeknownorcommunicated.Itisoftenassociatedwithextremepessimismandaradicalskepticismthatcondemnsexistence.Atruenihilistwouldbelieveinnothing,havenoloyalties,andnopurposeotherthan,perhaps,animpulsetodestroy.Whilefewphilosopherswouldclaimtobenihilists,nihilismismostoftenassociatedwithFriedrichNietzschewhoarguedthatitscorrosiveeffectswouldeventuallydestroyallmoral,religious,andmetaphysicalconvictionsandprecipitatethegreatestcrisisinhumanhistory.Inthe20thcentury,nihilisticthemes-epistemologicalfailure,valuedestruction,andcosmicpurposelessness-havepreoccupiedartists,socialcritics,andphilosophers.Mid-century,forexample,theexistentialistshelpedpopularizetenetsofnihilismintheirattemptstobluntitsdestructivepotential.Bytheendofthecentury,existentialdespairasaresponsetonihilismgavewaytoanattitudeofindifference,oftenassociatedwithantifoundationalism.

Cosmos & History: The Journal of Natural and Social Philosophy, 2011

This is the editorial introduction to the special edition of Cosmos and History on 'Overcoming Nihilism' published in 2011.

The problem of nihilism has plagued individuals, philosophers, and wider society throughout history. Nihilism is most understood as the process in which our beliefs and values become meaningless or devoid of value. The rise of Nihilism can be traced to the nineteenth century when scientific advancement and societal shifts away from religion caused people to become sceptical of the religious paradigm which grounded their society. Friedrich Nietzsche most famously alerted the world to the problem of Nihilism stating that 'God is Dead'. Nietzsche ignited and revolutionised the study of Nihilism, influencing future discourse on nihilism. However, Nietzsche's solutions to the problem of nihilism fall short of providing a valuable way to combat these nihilistic tendencies. Nietzsche works influenced many of the existential and existentialist works in the twentieth century. One of these existentialist writers is Jean-Paul Sartre, who clearly defined existentialism, stating that 'existence precedes essence'. Satrean existentialism provides an answer to the nihilistic problem by giving the reader a positive outlook on life by expressing their 'radical freedom'. Unlike Nietzsche, Sartre advocates for personal responsibility and freedom. Like Nietzsche, Albert Camus did not consider himself an existentialist, but his works are existential in nature, and deal with many similar themes to Sartre. Camus focuses on the absurdity of life and stresses the importance of living in the physical world. In his famous works, 'The Myth of Sisyphus' and 'The Stranger' Camus presents his characters as Absurd heroes. Unlike Sartre, Camus focuses on one's absurd existence and suggests that trying to give it meaning is akin to 'philosophical suicide'. This dissertation argues that taking an existential position towards the problem of nihilism proves a valuable way to navigate the world and avoid the threats of nihilism presented by Nietzsche.

2019

Nihilism believes that human existence has no objective meaning, purpose, or intrinsic value. As such a nihilist bows to no authority and accepts no doctrine. The nihilistic interpretation of the world and thought process is quite different than that of common interpretation. The western nihilism found in the philosophy of Nietzsche and Heidegger, is very familiar to the academic world. Indian nihilistic philosophy, very precise and logical in its articulation, was flourished in the second century AD in the philosophy of Nāgārjuna, a follower of Madhyamika School of Buddhism. This paper is an exposition of Nāgārjuna‟s view of nihilism. It is also an attempt to enquire whether Nāgārjuna can be considered as a nihilist or not.

The phenomenon of nihilism becomes most apparent during times of cultural upheaval and change because it is during these periods when the legitimacy and desirability of the collective values and aspirations of a people are most likely to be thrown into question. During such periods, individuals may lose the strength of their taken for granted and unquestioned confidence in the socially sanctioned activities and undertakings encouraged and advocated by civilization. The shattering of this confidence may encourage meditation by individuals on the criteria by which valuable things in general are judged. When this occurs, a period of reflective reorientation and crisis is ushered in, and the individual is called to re-evaluate the highest values of civilization in light of the most unconditioned, absolute and categorical standards of worth. Thus, nihilism, though often emerging from the painful and tumultuous confusion of cultural upheaval, never-the-less announces itself as more than a simple threat. It also ushers in a period of crisis, and thus opens up the opportunity for action and the re-evaluation of values. Whereas authors such as Zerzan commonly emphasize the passive and despairing side of nihilism, what I would like to do here, rather, is to underscore its active and rejuvenating powers.

Routledge eBooks, 2020

This book offers a philosophical defence of nihilism. The authors argue that the concept of nihilism has been employed pejoratively by almost all philosophers and religious leaders to indicate a widespread cultural crisis of truth, meaning, or morals. Many religious believers think atheism leads to moral chaos (because it leads to nihilism), and atheists typically insist that we can make life meaningful through our own actions (thereby avoiding nihilism). In this way, both sides conflate the cosmic sense of meaning at stake with a social sense of meaning. This book charts a third course between extremist and alarmist views of nihilism. It casts doubt on the assumption that nihilism is something to fear, or a problem which human culture should overcome by way of seeking, discovering, or making meaning. In this way, the authors believe that a revised understanding of nihilism can help remove a significant barrier of misunderstanding between religious believers and atheists. A Defence of Nihilism will be of interest to scholars and students in philosophy, religion, and other disciplines who are interested in questions surrounding the meaning of life.