Nihilism Philosophy Quotes

Do you know what punishments I've endured for my crimes, my sins? None. I am proof of the absurdity of men's most treasured abstractions. A just universe wouldn't tolerate my existence.

If you live today, you breath in nihilism ... it's the gas you breathe. If I hadn't had the Church to fight it with or to tell me the necessity of fighting it, I would be the stinkingest logical positivist you ever saw right now.

It is a self-deception of philosophers and moralists to imagine that they escape decadence by opposing it. That is beyond their will; and, however little they acknowledge it, one later discovers that they were among the most powerful promoters of decadence.

Sed nescio quo modo nihil tam absurde dici potest quod non dicatur ab aliquo philosphorum. (There is nothing so absurd but some philosopher has said it.)

We are living in the era of premeditation and the perfect crime. Our criminals are no longer helpless children who could plead love as their excuse. On the contrary, they are adults and the have the perfect alibi: philosophy, which can be used for any purpose - even for transforming murderers into judges.

The perfectly ordinary girl and the great philosopher are alike: for both, the smallest triviality can become the vision that wipes out the world.

Sit still with me in the shade of these green trees, which have no weightier thought than the withering of their leaves when autumn arrives, or the stretching of their many stiff fingers into the cold sky of the passing winter. Sit still with me and meditate on how useless effort is, how alien the will, and on how our very meditation is no more useful than effort, and no more our own than the will. Meditate too on how a life that wants nothing can have no weight in the flux of things, but a life the wants everything can likewise have no weight in the flux of things, since it cannot obtain everything, and to obtain less than everything is not worthy of souls that seek the truth.

Life is a useless passion, an exciting journey of a mammal in survival mode. Each day is a miracle, a blessing unexplored and the more you immerse yourself in light, the less you will feel the darkness. There is more to life than nothingness. And cynicism. And nihilism. And selfishness. And glorious isolation. Be selfish with yourself, but live your life through your immortal acts, acts that engrain your legacy onto humanity. Transcend your fears and follow yourself into the void instead of letting yourself get eaten up by entropy and decay. Freedom is being yourself without permission. Be soft and leave a lasting impression on everybody you meet

Despite its successes, in the end, philosophical thinking always falls short of its real goal. It involves both the wonder of aspiring toward the Truth and the distress of falling short of that Truth. In this way, philosophy can be characterized as wondrous distress.

Man, you see, swings between nihilism and spirituality. Man, you see, swings between utmost bliss and the feelings of utter despair. It’s a rollercoaster, our lives. One can’t just go higher, higher all the time.

I might be a nihilist except that I don’t believe in anything.

Both Bratva and thieves in law would like to call themselves nihilists and anarchists because they don’t support the established government, but they govern nonetheless, and you can’t be an anarchist unless you follow its rule. Crime and anarchy are no more synonymous than nihilism and existentialism, or fatalism and determinism; so many isms there was bound to be a schism.

The priest therefore saw what the anchorite could not. That God needs no witness. Neither to himself nor against. The truth is rather that if there were no God then there could be no witness for there could be no identity to the world but only each man's opinion of it. The priest saw that there is no man who is elect because there is no man who is not. To God every man is a heretic.

Nihilism is…not only the belief that everything deserves to perish; but one actually puts one shoulder to the plough; one destroys.

Nietzsche says very clearly all the way through his career that if you want to define human nature the first thing you must say is that human beings insist on value--we see the world through value colored eyes. We do not know how to look at things neutrally, value-free. So, it's not a question of giving up all values, it's simply a question of which values.

There must be no final truths; only burning questions.

I should go so far as to say that embedded in the surrealistic frame of a television news show is a theory of anticommunication, featuring a type of discourse that abandons logic, reason, sequence and rules of contradiction. In aesthetics, I believe the name given to this theory is Dadaism; in philosophy, nihilism; in psychiatry, schizophrenia. In the parlance of the theater, it is known as vaudeville.

Pity preserves things that are ripe for decline, it defends things that have been disowned and condemned by life, and it gives a depressive and questionable character to life itself by keeping alive an abundance of failures of every type. People have dared to call pity a virtue… people have gone even further, making it into the virtue, the foundation and source of all virtues, - but of course you always have to keep in mind that this was the perspective of a nihilistic philosophy that inscribed the negation of life on its shield. Schopenhauer was right here: pity negates life, it makes life worthy of negation, - pity is the practice of nihilism. Once more: this depressive and contagious instinct runs counter to the instincts that preserve and enhance the value of life: by multiplying misery just as much as by conserving everything miserable, pity is one of the main tools used to increase decadence - pity wins people over to nothingness! … You do not say ‘nothingness’ : instead you say ‘the beyond’; or ‘God’; or ‘the true life’; or nirvana, salvation, blessedness … This innocent rhetoric from the realm of religious-moral idiosyncrasy suddenly appears much less innocent when you see precisely which tendencies are wrapped up inside these sublime words: tendencies hostile to life.

Let me tell you a secret about the human condition. Nihilism leads to spirituality. And spirituality leads to nihilism. It is never in between for long. It is always a see-saw in action. Yes, my dear child, one can’t remain mystical all the time, for hopelessness creeps into even the most positive of minds. But this hopelessness, this cynicism too is not permanent. Man, you see, swings between nihilism and spirituality. Man, you see, swings between utmost bliss and the feelings of utter despair. It’s a rollercoaster, our lives. One can’t just go higher, higher all the time.

Ubi nihil vales, ibi nihil velis: where you are worth nothing, there you should want nothing

To all you defenders of democracy, I'd like one answer: all of us acknowledge that there are hordes of stupid people out there. Why do you want to give them political power?

Maybe I should have gone into politics. If you were a political activist, election season brought moments of intensity, whichever side you were on, and meanwhile here I was inarguably withering away,

Life to be bearable must be lived intensely. Through it a continuous stream of emotion passes. Though that emotion is ever changing as flowing water changes, it at least bears us along on a current that gives the illusion of continuity and permanence. But analyze life, tear its trappings off, lay it bare with thought, with logic, with philosophy, and its emptiness is revealed as a bottomless pit; its nothingness frankly confesses to nothingness, and Despair comes to perch in the soul.

To say that life is meaningless is to express an attitude, not to state a fact

If a problem is irreversible, is there still an ethical obligation to try to reverse it?

Natura nihil agit frustra, [Nature does nothing in vain] is the only indisputed Axiome in Philosophy.

What, more realistically, is this “mutation,” the “new man”? He is the rootless man, discontinuous with a past that Nihilism has destroyed, the raw material of every demagogue’s dream; the “free-thinker” and skeptic, closed only to the truth but “open” to each new intellectual fashion because he himself has no intellectual foundation; the “seeker” after some “new revelation,” ready to believe anything new because true faith has been annihilated in him; the planner and experimenter, worshipping “fact” because he has abandoned truth, seeing the world as a vast laboratory in which he is free to determine what is “possible”; the autonomous man, pretending to the humility of only asking his “rights,” yet full of the pride that expects everything to be given him in a world where nothing is authoritatively forbidden; the man of the moment, without conscience or values and thus at the mercy of the strongest “stimulus”; the “rebel,” hating all restraint and authority because he himself is his own and only god; the “mass man,” this new barbarian, thoroughly “reduced” and “simplified” and capable of only the most elementary ideas, yet scornful of anyone who presumes to point out the higher things or the real complexity of life.

Most people are just filler- like extras in the background of movies exist to make the scene appear fuller- they exist only to make earth appear fuller. But, really they are vapid, substanceless, in fact I avoid most people like the plague

I do not teach students anything. I learn along with them.

The philosophy that prepares a revolution and the sentiment that underpins the philosophy have, in every case the two pillars of nihilism and mysticism.

If there is no extant God and no extant gods, no good and no evil, no right and no wrong, no meaning and no purpose: if there are no values that are inherently valuable; no justice that is ultimately justifiable; no reasoning that is fundamentally rational, then there is no sane way to choose between science, religion, racism, philosophy, nationalism, art, conservatism, nihilism, liberalism, surrealism, fascism, asceticism, egalitarianism, subjectivism, elitism, ismism. If reason is incapable of deducing ultimate, non-arbitrary human ends, and nothing can be judged as ultimately more important than anything else, then freedom is equal to slavery; cruelty is equal to kindness; love is equal to hate; war is equal to peace; dignity is equal to contempt; destruction is equal to creation; life is equal to death and death is equal to life. Nihilism represents the ultimate logical conclusion of our great values and ideals- because we must experience nihilism before we can find out what value these "values" really had.

There is no such thing as progress or regress. The world is not getting better and better, nor is it getting worse and worse. It is simply moving along into the future, reiterating in different configurations the patterns that have already occurred. We can’t help but play a role in this unfolding drama, but it is a mistake to think that what we do makes any difference to the grand scheme of things.

It is of course no secret to contemporary philosophers and psychologists that man himself is changing in our violent century, under the influence, of course, not only of war and revolution, but also of practically everything else that lays claim to being "modern" and "progressive." We have already cited the most striking forms of Nihilist Vitalism, whose cumulative effect has been to uproot, disintegrate, and "mobilize" the individual, to substitute for his normal stability and rootedness a senseless quest for power and movement, and to replace normal human feeling by a nervous excitability. The work of Nihilist Realism, in practice as in theory, has been parallel and complementary to that of Vitalism: a work of standardization, specialization, simplification, mechanization, dehumanization; its effect has been to "reduce" the individual to the most "Primitive" and basic level, to make him in fact the slave of his environment, the perfect workman in Lenin's worldwide "factory.

Yet I loathe the thought of annihilating myself quite as much now as I ever did. I think with sadness of all the books I’ve read, all the places I’ve seen, all the knowledge I’ve amassed and that will be no more. All the music, all the paintings, all the culture, so many places: and suddenly nothing. ... If it had at least enriched the earth; if it had given birth to… what? A hill? A rocket? But no. Nothing will have taken place. I can still see the hedge of hazel trees flurried by the wind and the promises with which I fed my beating heart while I stood gazing at the gold-mine at my feet: a whole life to live. The promises have all been kept. And yet, turning an incredulous gaze towards that young and credulous girl, I realise with stupor how much I was gypped.

[N]egative nihilism is replaced by reactive nihilism, reactive nihilism ends in passive nihilism. From God to God's murderer, from God's murderer to the last man.

Unless you don't get the sense that everything is senseless, you are not making any sense to me

Ubi nihil vales, ibi nihil velis

I am weary of my wisdom, like a bee that has gathered too much honey. I need hands that reach out.

This cup wants to become empty again, and Zarathustra wants to become human again.

Beautiful things always intimidate me [...] More than that, they drag me down. How can that be? Is it a superstition that beauty elevates mankind?

Democracy is the most popular political system because it demands nearly nothing from the citizen and gives them the ability to pretend to be anything.

Few people mind a dumb person who is humble and follows orders well, but dumb people who agitate for change that benefits dumb people quickly destroy any civilization.

God is Dead; but given the way of men, there may still be caves for thousands of years in which his shadow will be shown. And we - we still have to vanquish his shadow, too.

Kant's great discovery—but one that he never admitted to—was that apodictic reason is incompatible with knowledge. Such reason must be 'transcendental'. This is a word that has been propagated with enthusiasm, but only because Kant simultaneously provided a method of misreading it. To be transcendental is to be 'free' of reality. This is surely the most elegant euphemism in the history of Western philosophy.

Choices make us feel alive because in it we are exercising the capacity of life. [...] We feel alive when we encounter a choice and make a good one. We feel dead when we shirk from these choices, even if we're "comfortable" with our warm homes, cars, video games, pornography and serving-size packaged prefabricated foods.

All of the myths of mankind are nothing but show business,' the other man said to me during our initial meeting. 'Everything that we supposedly live by and supposedly die by — whether it's religious scriptures or makeshift slogans — all of it is show business. The rise and fall of empires — show business. Science, philosophy, all of the disciplines under the sun, and even the sun itself, as well as all those other clumps of matter wobbling about in the blackness up there —' he said to me, pointing out the window beside the coffee-shop booth in which we sat, 'show business, show business, show business.' 'And what about dreams?' I asked, thinking I might have hit upon an exception to his dogmatic view, or at least one that he would accept as such. 'You mean the dreams of the sort we are having at this moment or the ones we have when we're fortunate enough to sleep?

For Nishitani, then, the only way beyond nihilism is through nihilism. And here Nishitani borrows from the Buddhist concept of śūnyatā, conventionally translated as “nothingness” or “emptiness.” In contrast to the relative nothingness of modern nihilism, which is privative, and predicated on the absence of being (that is, an ontology), Nishitani proposes an absolute nothingness, which is purely negative and predicated on a paradoxical foundation of non-being (that is, a meontology). “Emptiness

Every age has its own collective neurosis, and every age needs its own psychotherapy to cope with it. The existential vacuum which is the mass neurosis of the present time can be described as a private and personal form of nihilism; for nihilism can be defined as the contention that being has no meaning. As for psychotherapy, however, it will never be able to cope with this state of affairs on a mass scale if it does not keep itself free from the impact and influence of the contemporary trends of a nihilistic philosophy; otherwise it represents a symptom of the mass neurosis rather than its possible cure. Psychotherapy would not only reflect a nihilistic philosophy but also, even though unwillingly and unwittingly, transmit to the patient what is actually a caricature rather than a true picture of man. First of all, there is a danger inherent in the teaching of man's "nothingbutness," the theory that man is nothing but the result of biological, psychological and sociological conditions, or the product of heredity and environment. such a view of man makes a neurotic believe what he is prone to believe anyway, namely, that he is the pawn and victim of outer influences or inner circumstances. This neurotic fatalism is fostered and strengthened by a psychotherapy which denies that man is free. To be sure, a human being is a finite thing and his freedom is restricted. It is not freedom from conditions, but it is freedom to take a stand toward the conditions. As I once put it: "As a professor in two fields, neurology and psychiatry, I am fully aware of the extent to which man is subject to biological, psychological and sociological conditions. But in addition to being a professor in two fields I am a survivor of four camps-concentration camps, that is-and as such I also bear witness to the unexpected extent to which man is capable of defying and braving even the worst conditions conceivable.

Truth doesn't exist. Truth is our perception of what does exist; our assessment of it. You will have to find the truth that's appropriate to your own life and also exists in reality. Note that I did not say "your own truth." Individualism is the greatest con job ever. You are the product of those who came before you in your bloodline, and the factors of your life. You do not exist separately from the world and you cannot escape this state. Furthermore, there's no point. Pursue truth as it is evident to you.

Social Darwinism, or the idea that those who are the best and smartest earn the most money, has two holes: first, not all intelligent people opt to chase the money wagon and second, most morons are greedy, and many of them succeed through luck or persistence.

The deflation, or flattening out, of values in Modern art does not necessarily indicate an ethical nihilism. Quite the contrary; in opening our eyes to the rejected elements of existence, art may lead us to a more complete and less artificial celebration of the world.

Everything that lives instinctually seeks power, survival is merely the lowest degree of that drive to power: one cannot gain power if one is not alive to do so. Thus does Nietzsche assimilate the will to survive into the will to power. All morality, all law, all ideology, are merely expressions of this primal drive.

Many great thinkers are said to be misanthropes, usually because they did not embrace all people around them as the greatest thing since sliced bread (which is actually a terrible thing: it massively reduces flavor if you keep it more than a day, which the shipping process by very nature imposes). This enables us to write off their opinions as “subjective,” with an airy wave of our hand and the all-knowing proclamation, “You know he was a misanthrope” or “Her misanthropy kept her from knowing the good in humanity.” This dismissive outlook is designed to protect the meek among us, who might be offended by the knowledge that recreational heroin use is actually a somewhat illogical outlook (to avoid absolute categories, we say “for most,” since for some people, dying of heroin addiction is the best solution). Misanthropy goes into the file with evil, terrorists, hackers, Nazis, pot smokers and Montana cabin-dwellers – people who have rejected society, and thus cannot be trusted.

Ubi nihil vales, ibi nihil velis: where you are worth nothing, there you should want nothing

Life is horrible, horrible, horrible, said the philosopher.

We try to live lives that are contrary to life.

Krallık etmek için bir krallık dışında hiçbir eksiği yoktu. (Quod nihil illi deerat ad regnandum praeter regnum)

Quod nihil sit tam infirmum aut instaible quam fama potentiae non sua vi nixa.'' ''Hiçbir şey; kendi gücüne dayanmayan bir iktidarın ünü kadar zayıf ve değişken değildir.

In all of its operations, cinema ceaselessly strives, and fails, to make present a world hopelessly beyond grasp. For this reason cinema is, in its very nature, a nihilistic medium.

You cannot "educate" people; education does not improve moral character and congenital intelligence. You can show them things, and if they find meaning in them, they'll adapt to their own lifestyle and purpose. It's like eating: you take in food, break it down, and it becomes part of you where you can use it. The rest goes into the carrot patch, and might feed something else.

Marriage is the commitment to make a lifetime of a love, as one will most probably be creating new life forms merged of the parents. Love is what happens when one finds someone else one respects enough to wish literally union in the form of one's irreplaceable time and possibly spawn. If you look at the process of breeding, it's quite romantic: We work, so let Another be made of Us.

Are all stories about the Law of Surprise myths?’ ‘Yes. It’s hard to call an accident destiny.’ ‘But you witchers do not stop searching?’ ‘No, we don’t. But it’s senseless. Nothing has any point.

A state is a power structure that promotes law inside but war outside. It is in its essence a very large gang. Internal laws of harmony maintain its power, and external acts of violence advance its power.

A government must rule by the Grace of God or by the will of the people, it must believe in authority or in the Revolution; on these issues compromise is possible only in semblance, and only for a time. The Revolution, like the disbelief which has always accompanied it, cannot be stopped halfway; it is a force that, once awakened, will not rest until it ends in a totalitarian Kingdom of this world. The history of the last two centuries has proved nothing if not this. To appease the Revolution and offer it concessions, as Liberals have always done, thereby showing that they have no truth with which to oppose it, is perhaps to postpone, but not to prevent, the attainment of its end. And to oppose the radical Revolution with a Revolution of one's own, whether it be "conservative," " non-violent," or "spiritual," is not merely to reveal ignorance of the full scope and nature of the Revolution of our time, but to concede as well the first principle of that Revolution: that the old truth is no longer true, and a new truth must take its place.

While Christians divide sex into a linear good/bad, it makes more sense to divide it into realistic and non realistic, and people who are either obsessed with avoiding sex, or with cheapening it, are both insane.

Those so-called atheists who try to base prescriptive morality on biology are guilty of the aforementioned conflation of descriptive and prescriptive morality, a conflation that costs them their authority. Those who argue that morality comes from evolution: that we have evolved sympathy and altruism and that we therefore ought to be sympathetic and altruistic fall into the is-ought gap. That we have evolved these characteristics is not in question. But that we ought to follow them is. The characteristics are descriptions. But these descriptions are then magically transformed into prescriptions. One could equally validly (i.e. not validly) prescribe envy as it too is a characteristic which we have evolved. Aggression and violence have also evolved, else we would not exhibit these tendencies. Both ‘good’ and ‘evil’ (in the traditional sense) have evolved. To

For Marx, nature is to be subjugated in order to obey history; for Nietzsche, nature is to be obeyed in order to subjugate history. It is the difference between the Christian and the Greek. Nietzsche, at least, foresaw what was going to happen: "Modern socialism tends to create a form of secular Jesuitism, to make instruments of all men"; and again: "What we desire is well-being. ... As a result we march toward a spiritual slavery such as has never been seen. . . . Intellectual Caesarism hovers over every activity of the businessman and the philosopher." Placed in the crucible of Nietzschean philosophy, rebellion, in the intoxication of freedom, ends in biological or historical Caesarism. The absolute negative had driven Stirner to deify crime simultaneously with the individual. But the absolute affirmative leads to universalizing murder and mankind simultaneously. Marxism-Leninism has really accepted the burden of Nietzsche's freewill by means of ignoring several Nietzschean virtues. The great rebel thus creates with his own hands, and for his own imprisonment, the implacable reign of necessity. Once he had escaped from God's prison, his first care was to construct the prison of history and of reason, thus putting the finishing touch to the camouflage and consecration of the nihilism whose conquest he claimed.

To make God responsible for everything is to make humanity responsible for nothing, which is to make human existence meaningless, which is to make God's judgement of our existence meaningless, which is to make God's existence meaningless.

Our world is an illusion, we are nothing, nothing can be changed, but the process of life itself has some value. ‘The movement is everything, the ultimate aim is nothing!’ Religion, science, creativity, and culture, in this concept, are just games with illusions and symbols. The most correct answer to the question ‘how much is twice two?’ is ‘how much do you need?’. Thus, the concepts of truth, good, and evil become meaningless. Certain illusions are no better than others.

Só é saudável em nós aquilo pelo que não somos especificamente nós mesmos: são nossas aversões que nos individualizam; nossas tristezas que nos concedem um nome; nossas perdas que nos fazem possuidores de nosso eu. Só somos nós mesmos pela soma de nossos fracassos.

But, they assure us, the people stand in need of one; it amuses them, they are soothed by it. Fine! Then, if that be the case, give us a religion proper to free men; give us the gods of paganism. We shall willingly worship Jupiter, Hercules, Pallas; but we have no use for a dimensionless god who nevertheless fills everything with his immensity, an omnipotent god who never achieves what he wills, a supremely good being who creates malcontents only, a friend of order in whose government everything is in turmoil. No, we want no more of a god who is at loggerheads with Nature, who is the father of confusion, who moves man at the moment man abandons himself to horrors; such a god makes us quiver with indignation, and we consign him forever to the oblivion whence the infamous Robespierre wished to call him forth.

To reject decision-making, as a whole, is passivity, not nihilism [...]. Nihilism is a rejection of any belief system that is exclusively human, e.g. does not have a paired structure in nature. That means that unless we see reason to believe in the Gods, we do not believe.

People say I have to be good. But what does it mean to be good? To follow the precepts of another man's thinking? To bind oneself to the morality of another man's religion? Where others see morality, I see a means to power. Where others see ethics, I see a mark of the weak.

Our successes and achievements, such as they are, do not remove the meaninglessness from our lives because our successes are transitory and fade, our achievements are themselves impermanent and do not last. Think of the ways in which people put countless years of effort into their loves, friendships, and family lives, their education, jobs, and careers—and for what? All of it is a Sisyphean effort leading nowhere and ending in death. Of course, one may have some good effect on the lives of others one cares about, but that serves only to illustrate the pointlessness of it all, for they too will die.

To recognize the nature of nihilism, we see feces and death as the "dark side" of the mouth, and through that recognize life beyond the human perspective. Humans fear things that disturb them personally, and then assign to those things a universal status, like a monkey trying to convince a tribe that his enemy is its enemy. Escaping this is the essence of nihilism, or a reduction of all value except the inherent and holistic. "Disgusting" is not important; the function of the world and the human body is. Function, measures in real-world changes and results, is more important than sensations or moral judgements,feelings and emotions.

Forgiveness is giving up on the treacle of what has failed and moving towards that which is more ideal. It takes us from a negative logic of detesting something, to a space of emptiness, from which we can reconnect with creative logic and instead of acting out our fears of the negative, reach toward what may be beautiful.

faith presupposes reason and perfects it, and reason, enlightened by faith, finds the strength to rise to knowledge of God and spiritual realities’.15 For Ratzinger, faith and reason, theology and philosophy, are symbiotically, and not extrinsic-ally, related. Faith without reason ends in fideism, but reason without faith ends in nihilism.

Recognition that popularity of an idea has no bearing on its fitness for our collective survival frees us from the tyranny of the crowd, and let us have leaders again, who instead of finding out what is popular and espousing it, find out what is practical and pursue it. Nihilism ends the society of illusions by shattering the power of the Crowd.

The causes which ruined the Republic of Athens illustrate the connection of ethics with politics rather than the vices inherent to democracy. A State which has only 30,000 full citizens in a population of 500,000, and is governed, practically, by about 3000 people at a public meeting, is scarcely democratic. The short triumph of Athenian liberty, and its quick decline, belong to an age which possessed no fixed standard of right and wrong. An unparalleled activity of intellect was shaking the credit of the gods, and the gods were the givers of the law. It was a very short step from the suspicion of Protagoras, that there were no gods, to the assertion of Critias that there is no sanction for laws. If nothing was certain in theology, there was no certainty in ethics and no moral obligation. The will of man, not the will of God, was the rule of life, and every man and body of men had the right to do what they had the means of doing. Tyranny was no wrong, and it was hypocrisy to deny oneself the enjoyment it affords. The doctrine of the Sophists gave no limits to power and no security to freedom; it inspired that cry of the Athenians, that they must not be hindered from doing what they pleased, and the speeches of men like Athenagoras and Euphemus, that the democracy may punish men who have done no wrong, and that nothing that is profitable is amiss. And Socrates perished by the reaction which they provoked.

Homosexuality was a crime until the late 1960s in the United Kingdom. In the early 21st Century homophobia has almost reached the status of a crime. This change does not reflect moral progress or retrogress, but merely that an older Christian power base lost power to a new base, a form of Liberalism. Neither power base is objectively better nor worse, they are mere competitors. Where

Gödel, the great mathematical logician, was the champion of rational religion. In many ways, we seek to establish a Leibniz-Gödel hyperrationalist alternative to science. We want to refute the idea that science is just one monolith of materialism and empiricism. You can be a much better scientist by choosing a much better, more rational science, namely that of idealism and rationalism.

The negation of the infinite leads straight to nihilism. Everything becomes “a mental conception.” With nihilism, no discussion is possible; for the nihilist logic doubts the existence of its interlocutor and is not quite sure that it exists itself. From its point of view, it is possible that it may be for itself, only “a mental conception.” Only, it does not perceive that all which it has denied it admits in the lump, simply by the utterance of the word, mind. In short, no way is open to the thought by a philosophy which makes all end in the monosyllable, No. To No there is only one reply, Yes. Nihilism has no point. There is no such thing as nothingness. Zero does not exist. Everything is something. Nothing is nothing. Man lives by affirmation even more than by bread.

Some have dared to call pity a virtue (in every noble ethic it is considered a weakness); and as if this were not enough, it has been made the virtue, the basis and source of all virtues. To be sure—and one should always keep this in mind—this was done by a philosophy that was nihilistic and had inscribed the negation of life upon its shield. Schopenhauer was consistent enough: pity negates life and renders it more deserving of negation. Pity is the practice of nihilism. To repeat: this depressive and contagious instinct crosses those instincts which aim at the preservation of life and at the enhancement of its value. It multiplies misery and conserves all that is miserable, and is thus a prime instrument of the advancement of decadence: pity persuades men to nothingness!

Inherent morality is like tying a hand behind our backs. Outcomes and methods exist in the moment, and may cause us personal fear, but what we must look at is the long-term consequences of our actions. Our human instinct is to demand inherent morality from fear for ourselves, but this shows us is that what we want to consider "inherent" to the world is inherent to a different globe entirely - the human head.

Fatalism and selfishness will be eternally popular because they're the same thing. Don't reach out into the world and challenge yourself; you're fine just the way you are! Don't strive for anything. Don't grow. Just be, and you're EQUAL and we're all happy. If people aren't convinced, hide behind the idea that nothing ever changes and there's no point doing anything, except living for your own comfort and convenience.

We can’t handle absence anymore, anything is better than the blankness; the quiet of nothingness. People fight to put images of love and hate – both equally nauseating – between themselves and the blank space that surrounds us. It’s the only escape, and yet we feel the pressure of the blankness pressing in against us, forcing the violent display ever closer, forcing us to demand images brighter, more graphic until they scorch our senses badly enough that we no longer feel the void and the images become our reality. But it’s ok. Most people don’t need to fear absence anymore – we’re blinded, permanently. There’s no need to seek out the light show that protects us either; inoculation precedes the sickness now. Sedation isn’t an option, it’s a shared reality. Most people don’t see the beauty of the system, how perfect our salvation is.

Democracy is to government as television is to life. It's a sick pornography of existence, distilling the wide range of experience into a few pre-prepared options, with people engaging in the process more to feel important about themselves than to get anything done. When it's time to really find a survey about something unimportant, like what color we paint the city hall, by all means take a vote - who cares what the outcomes is.

Most of our failures in love involve self-deception. The other was not all that excited about the relationship, but we projected our enthusiasm onto the other and charged ahead. Or the other was hopeful, but we were cynical and attributed that same motivation to the other. We can ignore the needs of an other because they are not impulses we feel; we can ignore warning signs because they do not fit into our vision of what should be.

it was, as for Celan, a hard new beginning: Our faith begins at the point where atheists suppose that it must be at an end. Our faith begins with the bleakness and power which is the night of the cross, abandonment, temptation and doubt about everything that exists! Our faith must be born where it is abandoned by all tangible reality; it must be born of nothingness, it must taste this nothingness and be given it to taste in a way that no philosophy of nihilism can imagine.

Crowdists love “competition” of a fixed nature, where a single vector determines the winner. They do not like real life competition, including evolution, as it assesses the individual as a whole and does not simply rank individuals by ability. For this reason crowds love both sports events and free market capitalism, as each allow people to gain power according to a linear system. The more time you put into the system with the sole goal of making profit, excluding all else, the more likely it is that you can get wealth – and it can happen to anyone! That is the promise that makes crowds flock to these ideas. It is like the dream of being a rock star, or a baseball hero, or a billionaire: what makes it attractive is the idea that anyone can do it, if they simply devote themselves to a linear path of ascension – one that is controlled by the whims of the crowd. The crowd decides who is a baseball hero, or what to buy and thus who to make rich. Control without control.

{...], reality is painful, so people invent justifications and use them to supplant measurement of reality. We could use the old cliché of an ostrich hiding its head in the sand, but only if there's a television down there, dramatizing the sadness. It is an inversion of art: instead of singing the beautiful, we find praises for the ugly and disguise it as beauty, because we have lost belief in beauty. As good nihilists, we note that this loss of beauty is vested more in belief than in beauty. We have made beauty contingent upon so many moral justifications that it is socially taboo to note beauty without somehow tying it to the plight of the disadvantaged.

Jam jamming,” Meghan chanted in a sing song voice. “I like the idea, the feel. I KNOW what you are getting at. Where does a sound end? Has the Earth been pumping billions upon billions of horrendous noises into the depths of space since the time primates began walking? Can you imagine all the noisy concerts, explosions of war, and thundering of bombs, all drifting endlessly into empty darkness? Can you imagine? For infinity? Frozen glaciers, devoid rocks, suddenly illuminated to be crushed by all that deafening din, waking the inhabitants of other planets. Jamming alien satellite signals. If there is life out there, it wants to destroy us....I must be really stoned to see this so clearly

Allan Bloom suggests a difference between European and American nihilism.3 European nihilism is pessimistic. Nietzsche's philosophy proposes dreadful things. It takes one to the abyss of his being. It's a tremendously confounding, depressing, scary, and confusing time. All the more was nihilism scary for the Europeans because they saw what it resulted in, fascism. In a complete breakdown of cosmic order, humanity seeks an Orderer, and any Orderer will do so long as they give some structure. Europe saw where this led. For the optimistic American, on the other hand, the nihilistic point is exciting and thrilling, a time for wonderful Self-development and growth. The Self can be the Orderer, right? It's an optimistic nihilism.

Every age has its own collective neurosis, and every age needs its own psychotherapy to cope with it. The existential vacuum which is the mass neurosis of the present time can be described as a private and personal form of nihilism; for nihilism can be defined as the contention that being has no meaning. As for psychotherapy, however, it will never be able to cope with this state of affairs on a mass scale if it does not keep itself free from the impact and influence of the contemporary trends of a nihilistic philosophy; otherwise it represents a symptom of the mass neurosis rather than its possible cure. Psychotherapy would not only reflect a nihilistic philosophy but also, even though unwillingly and unwittingly, transmit to the patient what is actually a caricature rather than a true picture of man.

The West is dying because of its cynicism, scepticism, agnosticism, atheism, nihilism, liberalism, political correctness, scientific materialism and capitalism – which all go together as a dreadful, despairing, grim vision of a soulless universe devoid of any value and purpose whatsoever. The West is nothing but a “dark Satanic mill”, as Blake put it. As Nietzsche said, we must revalue all values. We can only beat mad religions by replacing them with better, more rational religions ... and that’s exactly what Illuminism provides. The West will fail totally unless it can regain its spirit, and that means finding religion again, but this time Logos rather than Mythos religion. Forget the old Gods. Humans themselves are the new Gods ... if they did but know it! Nietzsche said that God is dead. It’s time for him to be reincarnated ... in us!

Scientists would much rather contemplate indeterminism than free will because then they can continue to avoid any notion of mind existing in its own right. The entire way scientists think is predicated on ensuring that meaning, purpose, mind, teleology, and free will never enter their thoughts or theories. It’s literally verboten to allow these to enter science. Science is an ideology. It’s utterly dogmatic. It has an absolutely rigid and wrong worldview that it refuses to alter. It’s as bad as Judaism, Christianity, Islam and Karmism. The way Richard Dawkins, Stephen Hawking, Sam Harris and Brian Cox contemplate the world is from the primary assumption that mind, teleology and free will are false. So, it’s no surprise whatsoever to find these people arguing against mind, teleology and free will. They have to in order to cling to their quasi-religious faith in scientific materialism.

A parallel comparison helps to capture the similarities between existentialism (especially Nietzsche's) and Daoism (especially Zhuangzi's). Both discover the practical pointlessness of universal or absolute meaning (purpose). Nietzsche, from his perspective as a disappointed Christian yearning for absolute, transcendent, dependence on God, experiences this awareness with existentialist angst, a sensation of looking off a cliff into a bottomless abyss. The angst is caused by the vertigo impulse, the fear we will jump or drop off our perch into that nothingness. Zhuangzi, from his Daoist sense of the constraint of conventional authority, does not think of any cliff as a reference point. If the abyss is bottomless, then there is no such thing as falling. The cliff and Zhuangzi are both floating free. Leaving the cliff and entering the abyss is weightlessness―free flight―not falling. From his relativistic perspective, the cliff is floating away. Zhuangzi's reaction is not "Oh no!" but "Whee!

Atheism ... goes back to the Ancient Greek (a — a negative prefix, theos — god), evidencing the antiquity of the outlook of those who saw no presence of God (or gods) in their everyday lives, or who even denied the very existence of God (or gods). There are different types of atheism, but atheism in one form or another has existed in every civilization. [T]he concept "atheist" partially coincides with such notions as "skeptic," "agnostic," and "rationalist" and it borders with such notions as "anticlerical," "God fighter" (theomachist), and "God abuser" (blasphemer). It is wrong to identify an atheist as one who denies God, though this is what opponents of atheism usually claim. If such people exist, it would probably be more correct to call them the "verbal" murderers of God, for the prefix a- means denying as elimination. ... I would like to stress that the prefix a- does not necessarily mean rejection. It can mean "absence of." For example, "apathy" means "absence of passion." Thus, the concept "atheist" does not necessarily mean nihilism.

IT is worth remembering that the rise of what we call literary fiction happened at a time when the revealed, authenticated account of the beginning was losing its authority. Now that changes in things as they are change beginnings to make them fit, beginnings have lost their mythical rigidity. There are, it is true, modern attempts to restore this rigidity. But on the whole there is a correlation between subtlety and variety in our fictions and remoteness and doubtfulness about ends and origins. There is a necessary relation between the fictions by which we order our world and the increasing complexity of what we take to be the 'real' history of that world. I propose in this talk to ask some questions about an early and very interesting example of this relation. There was a long-established opinion that the beginning was as described in Genesis, and that the end is to be as obscurely predicted in Revelation. But what if this came to seem doubtful? Supposing reason proved capable of a quite different account of the matter, an account contradicting that of faith? On the argument of these talks so far as they have gone, you would expect two developments: there should be generated fictions of concord between the old and the new explanations; and there should be consequential changes in fictive accounts of the world. And of course I should not be troubling you with all this if I did not think that such developments occurred. The changes to which I refer came with a new wave of Greek influence on Christian philosophy. The provision of accommodations between Greek and Hebrew thought is an old story, and a story of concord-fictions--necessary, as Berdyaev says, because to the Greeks the world was a cosmos, but to the Hebrews a history. But this is too enormous a tract in the history of ideas for me to wander in. I shall make do with my single illustration, and speak of what happened in the thirteenth century when Christian philosophers grappled with the view of the Aristotelians that nothing can come of nothing--ex nihilo nihil fit--so that the world must be thought to be eternal. In the Bible the world is made out of nothing. For the Aristotelians, however, it is eternal, without beginning or end. To examine the Aristotelian arguments impartially one would need to behave as if the Bible might be wrong. And this was done. The thirteenth-century rediscovery of Aristotle led to the invention of double-truth. It takes a good deal of sophistication to do what certain philosophers then did, namely, to pursue with vigour rational enquiries the validity of which one is obliged to deny. And the eternity of the world was, of course, more than a question in a scholarly game. It called into question all that might seem ragged and implausible in the usual accounts of the temporal structure of the world, the relation of time to eternity (certainly untidy and discordant compared with the Neo-Platonic version) and of heaven to hell.

The company was now come to a halt and the first shots were fired and the grey riflesmoke rolled through the dust as the lancers breached their ranks. The kid's horse sank beneath him with a long pneumatic sigh. He had already fired his rifle and now he sat on the ground and fumbled with his shotpouch. A man near him sat with an arrow hanging out of his neck. He was bent slightly as if in prayer. The kid would have reached for the bloody hoop-iron point but then he saw that the man wore another arrow in his breast to the fletching and he was dead. Everywhere there were horses down and men scrambling and he saw a man who sat charging his rifle while blood ran from his ears and he saw men and he saw men with their revolvers disassembled trying to fit the fit the spare loaded cylinders they carried and he saw men kneeling who tilted and clasped their shadows on the ground and he saw men lanced and caught up by the hair and scalped standing and he saw the horses of war trample down the fallen and a little whitefaced pony with one clouded eye leaned out of the murk and snapped at him like a dog and was gone. Among the wounded some seemed dumb and without understanding and some were pale through the masks of dust and some had fouled themselves or tottered brokenly onto the spears of the savages. Now driving in a wild frieze of headlong horses with eyes walled and teeth cropped and naked riders with clusters of arrows clenched in their jaws and their shields winking in the dust and up the far side of the ruined ranks in a pipping of boneflutes and dropping down off the side of their mounts with one heel hung in the the withers strap and their short bows flexing beneath the outstretched necks of the ponies until they had circled the company and cut their ranks in two and then rising up again like funhouse figures, some with nightmare faces painted on their breasts, ridding down the unhorsed Saxons and spearing and clubbing them and leaping from their mounts with knives and running about on the ground with a peculiar bandylegged like creatures driven to alien forms of locomotion and stripping the clothes from the dead and seizing them up by the hair and passing their blades about the skulls of the living and the dead alike and snatching aloft the bloody wigs and hacking and chopping at the naked bodies, ripping off limbs, heads, gutting the strange white torsos and holding up great handfuls of viscera, genitals, some of the savages so slathered up with gore they might have rolled in it like dogs and some who fell upon the dying and sodomized them with loud cries to their fellows. And now the horses of the dead came pounding out of the smoke and dust and circled with flapping leather and wild manes and eyes whited with fear like the eyes of the blind and some were feathered with arrows and some lanced through and stumbling and vomiting blood as they wheeled across the killing ground and clattered from sight again. Dust stanched the wet and naked heads of the scalped who with the fringe of hair beneath their wounds and tonsured to the bone now lay like maimed and naked monks in the bloodsoaked dust and everywhere the dying groaned and gibbered and horses lay screaming