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Copyright of Journal of Literature & Humanities / Edebiyat ve Beşeri Bilimler Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Nietzsche, düşüncelerini dile getirmek için figüratif bir dil kullanır. Nietzsche’nin edebi-felsefi vokabülerinin en önemli imgelerinden biri olan çöl, modern dünyanın durumunu değerlendirmek için gerekli olan uzamı sağlar. Çöl, modern kültürle yüzleşmenin mekânı ve Nietzsche’nin ona yönelik eleştirisinin aracıdır. O, modern dünyaya egemen olan beşeri durumu çölleşme olarak teşhis eder. Çölleşme yeryüzünün kaderi ve kıyametidir. Ona göre giderek büyüyen çöl kentin sınırlarına dayanmış ve uygarlığı yutmuştur. Artık herkes çölün sakinidir. Çölleşmenin nedeni ise Batı metafizik geleneği ve onun çileci ahlak idealinin neticesi olan nihilizmdir. Bu çöl salt fiziksel değil, metafiziksel bir çöldür. Metafizik çöl nihilizmin tecessüm etmiş hali ve Tanrı’dan mahrum kalmış bir dünyanın topografyasıdır. Nihilizmin nedeni ise Tanrı’nın ölümüyle varlığın anlam ve yönünü yitirmiş olmasıdır. Nietzsche’nin söyleminde ikili işlev edinen çöl hem bir felaketin imgesi ve hem de kurtuluşun mekânıdır. Çöl yaşamdan yoksunluğun, yalnızlığın, tükenmişliğin olduğu kadar kurtuluşun, yaşamın yeniden yaratılmasının mekânıdır. Ona göre ne bilim, ne felsefe ne de din çölleşme sorununa bir çözüm getiremez. Onun için çöl aynı zamanda Batılı öznelliği ve değerlerin ötesini düşünmek için başvurulacak Batı dışı bir mekânsal ölçüdür.

In this research paper I focus on the question of the relationship between atheism and transhumanism. I expose the well-known thesis whereby atheism is a property of Western culture. At the same time, I show atheism as the real cause of the emergence of a multi-directional philosophical movement, i.e. transhumanism, drawing attention in particular to its understanding of man, to the dialectic it creates between the extant philosophical image of man and the concept of the “new man” promoted by transhumanists. This exposition of transhumanism concentrates primarily on the issue of “anthropological tragicism” that I detect in transhumanist thinking.

In this paper I hope to cast light on Wittgenstein enigmatic remark, "one should really only create philosophy poetically". I discuss Wittgenstein's ambition to overcome metaphysics by way of an appeal to ordinary language. For this purpose I contrast "realism" in philosophy (i.e., metaphysical realism, particularly its modern scientific version) with "realism" in poetry. My theme is the capacity of poetry to provide a model for Wittgenstein's resistance to the inhumanity unleashed in metaphysics—exemplified by two distinct forms of skepticism—which obliterates the ordinary world under the guise of discovering its true nature. The poem I shall use to illustrate the difficulty in maintaining our grip on reality, hence our grip on our humanity, is Czeslaw Milosz's poem "Realism". [ABSTRACT FROM AUTHOR]

Brauer (Philos Stud 179:2751–2763, https://doi.org/10.1007/s11098-022-01793-7, 2022) has recently argued that if it is possible that there is nothing, then the correct modal logic for metaphysical modality cannot include D. Here, I argue that Brauer's argument is unsuccessful; or at the very least significantly weaker than presented. First, I outline a simple argument for why it is not possible that there is nothing. I note that this argument has a well-known solution involving the distinction between truth in and truth at a possible world. However, I then argue that once the semantics presupposed by Brauer's argument is reformulated in terms of truth at a world, we have good reasons to think that a crucial semantic premise in Brauer's argument should be rejected in favour of an alternative. Brauer's argument is, however, no longer valid with this alternative premise. Thus, plausibly Brauer's argument against D is only valid, if it is not sound. [ABSTRACT FROM AUTHOR]

This article develops a hermeneutic study of Heidegger's text The Word of Nietzsche: "God is Dead". We attempt to read Heidegger's remarks in the context of the "period of transition" that, according to Nietzsche, is occurring in the history of western thought and culture. This essay unfolds in the following manner: beginning with Heidegger's contention that Nietzsche's philosophy is the "fulfilment" of Platonism, we go over the problem of nihilism in relation to the metaphysics of the will to power, which for Heidegger requires revising Cartesian subjectivity in search of a new ontology. Heidegger's critique of modernity encompasses a narrative that goes from "Plato" to "Nietzsche", leading to a reconsideration of the notions of art and truth. Finally, we attempt to interpret the meaning of the "madman's lament" voicing the passing of God. [ABSTRACT FROM AUTHOR]

Copyright of Phainomena is the property of Phenomenological Society of Ljubljana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Since Vattimo's interpretation of Nietzsche requires examining the views of Heidegger and Dilthey as his main points, Therefore, in this article, we intend to first mention Heidegger's interpretation of Nietzsche, as the last metaphysical philosopher of the West, in which Heidegger to justify his goal; which is a re-evaluation of the history and experience of the West, deals with Nietzsche's interpretation. Then, briefly, we discuss Dilthey's interpretation of Nietzsche, as a philosopher of life, in which the closeness of Heidegger's and Nietzsche's thinking is emphasized. In the end, by explaining Vatimo's interpretation of Heidegger's Nietzsche, we show that, contrary to Heidegger's opinion, by examining Nietzsche's interpretation of modern nihilism and its connection with postmodern nihilism, he calls him the first postmodern philosopher. And it shows that it is Nietzsche who should be read as the first postmodern philosopher, not Heidegger, and the reason for these different perceptions and interpretations presented by Nietzsche, itself expresses the sensitive position of Nietzsche's philosophy at the end of metaphysics. [ABSTRACT FROM AUTHOR]

"Nihilism" in Nietzsche's speech became a Philosophical problem. He called "nihilism", as "the meaninglessness of everything", criticizing the history of the western metaphysics, he considered Platonism and Christian ethics values to be the most important factors in the emergence of nihilism. Finally, with the creation of "superman" and on the basis of the same "humanist metaphysics", he sought to overcome nihilism. But Heidegger studied "nihilism" not in terms of values, but from an ontological point of view. By criticizing the whole western metaphysical thought, he considered "metaphysics" to indicate a kind of relationship with Being in which Being itself sinks behind a curtain of veils into the abyss of oblivion and neglect. In an ontological explanation, he considers "nihilism" to be equivalent to this "neglect and forgetfulness of Being" and on this basis, he introduces "the history of Western thought" as "the history of nihilism development". From this point of view, with the perfection of metaphysics, more perfect manifestations of nihilism are also realized. As far as today, in the "Technological Enframing" which is the final form of metaphysics, "technological nihilism" has determined the world and man in a nihilistic form, in the mood of ordering as standing-reserve. According to Heidegger, in facing this situation, we have no more than two options, either to submit to a complete destruction or to find a way to overcome it. [ABSTRACT FROM AUTHOR]

The analysis of the notion of spirit of revenge allows us to compare the Nietzschean will to power with the Polo's transcendental freedom in order to expand metaphysics with a transcendental anthropology. The will to power overcomes the spirit of revenge with the eternal return of the same, but it is doomed to nihilism. Transcendental freedom, because of its consideration of the future, overcomes the spirit of revenge in a better way, since it opens itself to intersubjective otherness. [ABSTRACT FROM AUTHOR]

Does philosophy of religion, specifically, have anything to contribute to the cultural debate about the modern crisis of meaning, and particularly to attempts at retrieving a sense of enchantment beyond human construction? Suggesting a methodological rapprochement between philosophy of religion and phenomenology, I explore a recent popular attempt to reenchant the world through a retrieval of the sacred: All Things Shining: Reading the Western Classics to Find Meaning in a Secular Age (2011) by Hubert Dreyfus and Sean Dorrance Kelly. Using their work as a foil, I discuss the relation between phenomenology and metaphysics in the experience of the sacred, specifically the possibility of a pluralism that is nonetheless realist; the necessity of social embeddedness and pedagogy in the constitution of sacred meaning; and finally, the problem of moral discrimination within this sphere. Through this critical discussion a constructive argument emerges: philosophy of religion done in a phenomenological mode has resources to address these difficult issues, and thus to explore experiences of the sacred in ways that are metaphysically sophisticated, attentive to historical tradition and pedagogy in the constitution of meaning, as well as to the need of communal moral deliberation in the sphere of the sacred. [ABSTRACT FROM AUTHOR]

Copyright of Logos: Anales del Seminario de Metafísica (1575-6866) is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper I hope to cast light on Wittgenstein enigmatic remark, “one should really only create philosophy poetically”. I discuss Wittgenstein’s ambition to overcome metaphysics by way of an appeal to ordinary language. For this purpose I contrast “realism” in philosophy (i.e., metaphysical realism, particularly its modern scientific version) with “realism” in poetry. My theme is the capacity of poetry to provide a model for Wittgenstein’s resistance to the inhumanity unleashed in metaphysics—exemplified by two distinct forms of skepticism—which obliterates the ordinary world under the guise of discovering its true nature. The poem I shall use to illustrate the difficulty in maintaining our grip on reality, hence our grip on our humanity, is Czeslaw Milosz’s poem “Realism”.

In K.E. Løgstrup's (1905–1981) theology, the point of intersection between phenomenology and systematic theology is our life experiences. In this article, Løgstrup's way of combining phenomenology and theology is explored from the 1930s to the 1970s. The idea that life is not an amorphous abyss, but God's creation runs like a connecting thread throughout Løgstrup's oeuvre. This idea negating a nihilistic understanding of life requires a phenomenology of the social world that explores both the ethical and the metaphysical implications of our life experiences. Human beings are interdependent animals, and in this interdependency, an anonymous and unavoidable ethical demand makes itself present, saying that you have to take care of the life you have in your hands. Sovereign expressions of life are phenomena that support the ethical demand and the idea of creation. In the 1970s, Løgstrup broadened the perspective and explored how the universe is present in our life experiences through our bodily existence and our senses. Even so, there is not an unbroken way from these metaphysical considerations to theology. Christian Faith is based on God's revelation in Jesus Christ. Life experiences are just the horizon against which it is possible to understand what the Christian message is. Systematic theology connects phenomenology on the one hand and the proclamation of the Gospel on the other hand. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

Copyright of Akofena is the property of Universite Felix Houphouet Boigny and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The apparent chasm between two camps in metaphysics, analytic metaphysics and scientific metaphysics, is well recognized. I argue that the relationship between them is not necessarily a rivalry; a division of labour that resembles the relationship between pure mathematics and science is possible. As a case study, I look into the metaphysical underdetermination argument for ontic structural realism, a well‐known position in scientific metaphysics, together with an argument for the position in analytic metaphysics known as ontological nihilism. I argue that we can ascribe the same schema to both arguments, which indicates that analytic metaphysics can offer an abstract model that scientific metaphysics may find useful. [ABSTRACT FROM AUTHOR]

Copyright of Amauta 'Todo lo Humano es Nuestro' is the property of Universidad del Atlantico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

An important part of Nietzsche's philosophy is his criticism of morality and especially of the values of good and evil. According to Nietzsche, who sees the history of moral philosophy as the mere justification of these concepts, what really needs to be done is to examine the will behind the effort to justify them. In this sense, Nietzsche sees behind this will the purpose of condemning people to remorse of conscience, making them reasonable, stable, controllable, passive. In the history of moral philosophy, concepts such as the opposition of values, responsibility, thing-in-itself, substantiality, ego, free will, the opposition of instinct, the action-actor distinction and the metaphysics of language have been used for this purpose. In this context, according to Nietzsche, décadence values emerged. The inevitable end of these values is nihilism. In order to overcome nihilism, it is necessary to re-evaluate values and create new values from the perspective of the will to power and Übermensch. This study examines Nietzsche's path in this regard. [ABSTRACT FROM AUTHOR]

The text printed here was originally a contribution that Hejdánek made in 1991 to a Dutch magazine for a thematic issue dedicated to the relationship of Central and Eastern Europe to postmodernism. In his piece, Hejdánek starts from questions that revolved around the challenges the European continent was facing in that moment, and rejects the idea that the countries of the former Soviet bloc should simply assimilate themselves to Western Europe. Central Europe, in his opinion, was not, in opposition to the West, returning to the abandoned ideals of modernity. At the same time, Western postmodernism, in Hejdánek’s understanding, did not represent the overcoming of the modern era, but only its final phase. Following after Nietzsche, Hejdánek sees the core of modernity as lying in nihilism, the result of its devaluation of all existing values. He interprets this idea as an insight that values cannot be considered to have existence, because we cannot encounter them among varied objectifiable entities. However, it is possible to approach values differently, as Hejdánek suggests in the case with human rights: these should not be understood as a property of humans that belongs to them from birth, for it is also necessary to guarantee the rights of people who have not yet been born. With the perspective of a new, viable concept of human rights, Hejdánek connects the Hebrew idea of truth as an actuality that stands above all that exists, and points to its life and historical significance as they are present in Central Europe (especially in the Czech lands).

The metaphysical crisis that Western thought is going through—whose main sign is nihilism—can be overcome through an understanding of the finite being that, precisely understood as ex nihilo, excludes nothingness from itself. This paper analyzes the notion of being ex nihilo and its real dynamism through the contributions provided by the metaphysics of the gift. The origin of being ex nihilo as donatio essendi is addressed first; we then move on to a reflection of finite being as given and absolute beginning. In this paper, I will aim to show that (§1) the notion of donatio essendi is a radical way of conceiving being as an absolute novelty that safeguards God's freedom while securing the proper novelty of created being, (§2) then illustrate how created being is an absolute gift wholly dependent on the divine being, especially if the created being is a person, and (§3) finally, explain how these theses are compatible with an existential interpretation of the actus essendi according to the first principle of metaphysics, i.e., being as noncontradiction. [ABSTRACT FROM AUTHOR]

This paper inquires about the defensibility of spiritual faith in this Nominalistic age, i.e., an age when all reality is reduced to scientifically ascertainable matter and all spiritual realities are deemed to be irreal. This Nominalistic worldview was developed in the late Middle Ages and became one of the major presuppositions of Modernity. It has made it ever more difficult to defend the legitimacy of faith and its objects. It also played an important, albeit seldom recognized, role in the emergence of Hermeneutical thought in the 20th Century. In his strong, if also seldom carefully studied, interpretation of Heidegger's philosophy, Gadamer saw in the Nominalism of Modernity one of the main challenges to which Heidegger's thinking wished to respond: the hegemony of the Nominalistic understanding of being would have led to the Nihilism of our technological Age and made the experience of the Divine unthinkable. After recalling the outlines of this interpretation and of the meaning of Nominalism itself, this paper argues that this Nominalism was also one of the main challenges Gadamer wanted to overcome with his Hermeneutics. It discusses how Hermeneutics strives to overcome this Nominalism by calling into question the monopoly of scientific truth (an effort summed up in the title "Truth and Method") and through its renewed understanding of language as the presentation of Being itself, which goes hand in hand with the rediscovery of the Platonic metaphysics of the Beautiful. Hermeneutics thus shows how something like faith is defensible and thus makes an important theological and metaphysical contribution. [ABSTRACT FROM AUTHOR]

This article presents the evaluation that Marion makes of the ontotheological determination of metaphysics and of conceptual idolatry, and the resolution that is proposed through the phenomenology of the gift. The new name of God, in the logic of this phenomenology of Marion, no longer starts from the language of being, esse, but from gift and love. “Love purifies our heart from every idol, since it alone is given and said as the name of God and yet it alone occurs in the experience of this world”. God is a Gift, is donation; he is Love, and his revelation is the saturated phenomenon par excellence which shows the impossibility of impossibility by God. In past times the dialogue of theology with other sciences and atheists was partly supported by arguments provided by classical metaphysics. The cry of triumph of nihilism calls for the very end of this metaphysics and the death of its God (Nietzsche). By what name, then, do we call God after “the death of God”, in today’s philosophical background? Also, if God is really God, how can he die? Only a God who is only a “god” can die. If metaphysics has come to its end, who will assume his task and duty? These are some questions which, following Marion’s and Husserl’s indications, we will briefly try to answer, after a short presentation of the status quaestionis. [ABSTRACT FROM AUTHOR]

Copyright of Miscelanea Comillas is the property of Universidad Pontificia Comillas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Much has been made of the so-called "empirical turn" of "speculative materialism" with thinkers like Quentin Meillassoux championing the material sciences as a new route to absolute reality. According to Meillassoux, the material sciences "provide philosophers access once again to the great outdoors, the absolute outside," of reality in-itself. One might expect from such encomia the attempt to engage with the products of contemporary science in order to develop a new metaphysics; but, Meillassoux spends almost no time in this way, focusing instead on the form and methods of the material sciences over their actual accomplishments. As a result, his praise rings hollow and his metaphysics remains undeveloped. This paper examines what would happen if we were to take seriously his claims that a new metaphysics be developed from a scientific accounting of material reality by surveying the conclusions of contemporary physics. The paper ends by contrasting such a new speculative and materialistic metaphysics with the speculative nihilism of Ray Brassier. [ABSTRACT FROM AUTHOR]

In part of The Fragmentation of Being, Kris McDaniel discusses the possibility that we—persons—are not fully real, and the normative upshot of this. The broader metaphysical context is a view on which different things have different degrees of being and what is discussed is the possibility that persons do not have the maximal degree of being. McDaniel thinks that this has a problematic normative upshot: we would not matter. I do not agree. Here I go through some reasons for thinking that the possible metaphysical view discussed does not have the normative upshot that McDaniel thinks it has. [ABSTRACT FROM AUTHOR]

Markus Gabriel's metaphysical nihilism—elaborated and defended most completely in his book Fields of Sense—contends that there is no legitimate ontological sense or reference attached to the words "the world." In this paper, I present a detailed case for concluding that this project, at least in its current form, is unsuccessful. I argue, in particular, that Gabriel has at best shown that an absolutely unrestricted extensional domain cannot exist, but that his attempt to parlay this into a general rejection of metaphysics is unsuccessful and indeed incoherent. Finally, I offer a speculative diagnosis of how Gabriel ended up in this predicament. [ABSTRACT FROM AUTHOR]

Copyright of Argumenta Philosophica is the property of Herder Editorial S.L. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper is a review of Roberto de Mattei’s book, La critica alla Rivoluzione nel pensiero di Augusto Del Noce [The Criticism of the Revolution in the Thought of Augusto Del Noce]. According to the author, de Mattei’s book acquaints the reader with Del Noce’s criticism of the destructive nature of revolution as that which stems from the ideas of modern philosophy and culminates in current politics and culture.

The thought of Gianni Vattimo, father of the pensiero débole, is consciously si-tuated within the framework of a history of metaphysics, which has in Nietzsche and Heidegger, two of the most outstanding representatives of one of its turns or high points. The pensiero débole, redefined in his latest writings as hermeneutical communism, corresponds to a new milestone in this history of metaphysics that is nothing other than the history of Western onto-theo-logy, where the concepts of Being and God, configure the entire space of that fundamental science or philosophy, metaphysics, founded by Aristotle, reconfigured by Thomas Aquinas, criticized by Nietzsche and redefined by Heidegger.

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the role of scepticism in the Islamic philosophical tradition. It begins with a treatment of the origins and purpose of these discussions in classical kalām (c. 800–1100 CE). Then it moves on to the more mature discussions treating five forms of scepticism in the post‐classical period (c.1200–1800 CE), with the aim of demonstrating how they construed scepticism, the arguments for and against it, and what purposes scepticism played in their system. Three of these types of scepticism are unrestricted, meaning that their denial of knowledge is universal. The other two types are restricted to a denial of inferential knowledge, either entirely, or in certain subjects such as metaphysics and natural philosophy. The discussion will focus on two of the most widely studied works of kalām: Saʿd al‐Din al‐Taftāzānī's Sharḥ al‐ʿAqāʾid al‐Nasafiyya and Jalāl al‐Dīn al‐Dawānī's Sharḥ al‐ʿAqāʾid al‐ʿAḍudiyya, including some of their super‐commentaries. [ABSTRACT FROM AUTHOR]

The homonymous research presented in this article will be developed on different fronts, interconnected from Nietzsche's work and its reflections on Brazilian writers. It is about investigating apparently disconnected works that have ties of affinity and need to be understood not only based on what we call Nietzsche's reception, but linked to a movement of revision and critical formation that has been built throughout the 20th century. [ABSTRACT FROM AUTHOR]

The concept of metaphysics has undergone a significant change in the last 200 years. Beginning with Kant, there is a development in which "metaphysics" is no longer understood as a philosophical discipline but as a personal disposition which rather is an object of philosophical reflexion. For Wittgenstein and Heidegger, this has been the starting point of their understanding of the task and the end of the activity called philosophizing. For both thinkers, philosophy depends on an initial presupposition which, in order to reach the result to which it is devoted, must be substantially revised within the process of philosophical thinking. And the term by which they designate that prejudice is "metaphysics". I want to point out the genuine temporal aspect of both thinkers' explication of this essential constellation of the philosophical activity. [ABSTRACT FROM AUTHOR]

In his interpretation of Nietzsche, Heidegger on the one hand acknowledges the anti‑metaphysical orientation of Nietzsche’s nihilism, but on the other hand considers Nietzsche to be the ultimate metaphysician. This asses‑ sement is based firstly on Heidegger’s reflections on the relationship between metaphysics and nihilism. By revealing the origin and end of metaphysics, it is to be shown that nihilism and metaphysics are two aspects of the same thing. Moreover, Heidegger expands the meaning of metaphysics by ascribing to it the distinction between the sensuous and supersensuous worlds, between beings and beingness. Based on the critique of Nietzsche, he is able to develop a post‑metaphysical philosophical conception. Nietzsche himself, however, has not fallen into metaphysics, and in his overcoming of metaphysics and his vision of post‑metaphysical thinking he is rather a precursor of Heid [ABSTRACT FROM AUTHOR]

This article traces the path from Marx to Heidegger along which the Argentine philosopher Oscar del Barco responded to the crisis of Marxism. Interrogating Heidegger's own suggestion of a 'fruitful dialogue' with Marx's thinking of history and alienation, Del Barco gradually moved to a critique of Marxism as being part and parcel of the twice millenarian tradition of Western metaphysics. If, in an earlier collection such as El otro Marx, he still believed in the possibility of retrieving the 'other side' of capitalist reason in the margins of Marx's texts, starting in the collection El abandono de las palabras this hope gives way to a mystical or messianic expectation to welcome the sheer 'there is' of being through an attitude of non-doing that would be neither nihilist nor conformist. In this sense Del Barco's itinerary can be considered paradigmatic of the way in which a whole school of radical theory and philosophy responded to the crisis of Marxism as part of a much vaster, epochal or civilisational crisis of reason and technology in the West. [ABSTRACT FROM AUTHOR]

Kletzer believes that, by focusing upon permission, we can derive the law's obligatory power from the idea that the world is normatively inert. In a normatively inert world, everything is permitted. Consequently, if the law operates by permitting the use of force, it requires no deep normative underpinning: it could even invoke moral nihilism as its basis. Although ingenious, this argument faces two formidable problems. Firstly, in a normatively inert world, permissions can have causal effects but no normative effects. And secondly, the normatively inert world cannot be assumed as an uncontentious given or derived from the shortfall between what is and what ought to be, as Kletzer supposes. It requires a contestable metaphysics. Although accepting the unity of practical reason, Kletzer rejects the traditional natural law position on the grounds that law and morality are of dissimilar form, so that law cannot be grounded in morality. At the same time, he fails to offer any explanation of that difference in form. Once we have a satisfactory explanation of this difference, we see that it is precisely the difference in form between law and morality that enables us to understand law's basis in morality. Individual moral engagement and reflection can flourish only within communities governed by law. [ABSTRACT FROM AUTHOR]

Copyright of Revista Cultura Económica is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Hallyu or the Korean wave has reverberated around the globe since the turn of the millennium in 2000, yet the emergence of Korean pop (K-pop) has been around even before that, ever since 1992. With such attention upon the K-pop idols, the impact they have -- whether good or otherwise -- upon youths is inevitable. Most researchers tend to study these effects based on economic instruments and psychological factors, thus this research would shed a different light on this issue using philosophy as the social apparatus. Methodology implemented was via questionnaires containing eight items related to K-pop disseminated to 100 undergraduates at National University of Malaysia (UKM). The findings from the eight items would be covered under the four sub disciplines -- axiology (3), epistemology (1), logic (1) and metaphysics (3) and elucidated with these themes respectively: social identity, aesthetics, ethics, theory of knowledge (TOK), logical fallacy, determinism, nihilism and possibility-necessity. This study is significant because it gives insight on this social phenomenon with rather abstract yet fundamental concepts in philosophy that lay the foundation for K-pop becoming what it is now, the perception of ongoing idol-fandom interaction, and how the industry will propel in the future. [ABSTRACT FROM AUTHOR]

Friedrich Nietzsche looks at the world as a progression of experiences that extend help from the fatigue and dullness of one's life. It is a remarkable coincidence that Alice is yearning for a respite from such dullness before she embarks on her classical adventure in Wonderland. Consequently, it becomes important to analyse Carroll's telling through the lens of 'Nihilism', a profound gift to the world, by Nietzsche. This essay, firstly, traces the instances where the characters of the story exercise a "will to ignorance", to enjoy life to the fullest and the freedoms associated with it. Then, there is an analysis of the episodes from the story which highlight the propensity of humans to "adulterate" own's reality to satisfy own's motivations. Finally, it underscores how Alice could've fallen prey to the "metaphysical joy", which is a reminder by Nietzsche, that it is the people who force purpose on an otherwise un-orderly world. [ABSTRACT FROM AUTHOR]

In 2015, Josep Maria Esquirol sketched his "philosophy of proximity". Such a philosophy does not seek to attain a propositional, abstract, or purely theoretical truth. According to Esquirol, it is rather about healing the human person in the concreteness of his or her life. More precisely, without wishing to return to ancient metaphysics, Esquirol seeks to «resist» against the nihilistic forces of disintegration of meaning that leads the human being to the experience of nothingness. In our understanding, La Resistencia Íntima, the book that earned Esquirol the Premio Nacional Ensayo 2016, is prophetic, insofar as the current pandemic context corroborates his "metaphysics of gathering." Moreover, Esquirol's philosophy of proximity may teach us how to generate more life from our fragility, which reveals itself as insurmountable. [ABSTRACT FROM AUTHOR]

Like Kant, the German Idealists, and many neo-Kantian philosophers before him, Nietzsche was persistently concerned with metaphysical questions about the nature of objects. His texts often address questions concerning the existence and non-existence of objects, the relation of objects to human minds, and how different views of objects impact commitments in many areas of philosophy―not just metaphysics, but also language, epistemology, science, logic and mathematics, and even ethics. In this book, Remhof presents a systematic and comprehensive analysis of Nietzsche's material object metaphysics. He argues that Nietzsche embraces the controversial constructivist view that all concrete objects are socially constructed. Reading Nietzsche as a constructivist, Remhof contends, provides fresh insight into Nietzsche's views on truth, science, naturalism, and nihilism. The book also investigates how Nietzsche's view of objects compares with views offered by influential American pragmatists and explores the implications of Nietzsche's constructivism for debates in contemporary material object metaphysics. Nietzsche's Constructivism is a highly original and timely contribution to the steadily growing literature on Nietzsche's thought. [ABSTRACT FROM AUTHOR]

It is clear that Heidegger's reading of Nietzschean philosophy was one of the most polemic. Especially because he insisted on framing Nietzsche in metaphysics. This work explains how Nietzsche is understood as part of the history of metaphysics under Heidegger's perspective. For that, it is necessary to take two general steps. First, to point out what Heidegger means by metaphysics, namely, the history of philosophy as the forgetfulness of Being. Second, to make a detailed reading of the essay "the Nietzschean sentence 'God is dead'" reconstructing Heidegger's argument. In this essay he locates Nietzsche's philosophy within metaphysics, more precisely, as the part that exhausts it. [ABSTRACT FROM AUTHOR]

"Socratism despises instinct and, with it, art. It denies wisdom just where it is in its most proper reign". With this quote from The Dionysian world's view Nietzsche shows up how he takes the philosophy's most emblematic figure since the phylosophy's birth in a duel. Nietzsche starred a duel with Socrates, or rather with what his represents in the course of Western thought. Nietzsche will regard Socrates as a kind of philosopher-antipode that will be present in early Nietzschean's writings to the later works. The term 'socratism' encompasses a number of consequences not exactly to Socrates's philosophy, but to the way within the German philosopher considers the master of Plato legacy's as a cultural degeneration to what is here called Socrates's sickness, other the sickness that is Socrates. Our intention here is to put in question this legacy. To overcome the metaphysics where the socratism as a disease takes place, our author calls the tragic. [ABSTRACT FROM AUTHOR]

In this paper, I first suggest that Nietzsche and James, two otherwise very different thinkers, both endorse the controversial constructivist view that human representational practices bring all material objects into existence. I then explore their views concerning why and how constructivism can play a vital role in helping us find reality and our lives valuable.