What is Nihilism?
Nihilism represents a philosophical viewpoint suggesting that life lacks inherent meaning, purpose, or value. Nihilism originates from the Latin word ‘nihil,’ which means ‘nothing,’ reflecting its foundational premise that life lacks intrinsic meaning or value. At its core, nihilism denies the existence of objective truth or moral values. Nihilists argue that traditional beliefs, especially those rooted in religion and morality, have no grounding in reality.
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The concept of annihilate is closely related to nihilism, as both terms evoke a sense of destruction and the absence of existence. Nihility, which refers to the state of being nothing, also relates directly to nihilism, emphasizing the philosophical inquiry into the void of meaning. This perspective invites people to question their beliefs and assumptions about existence, leading them to explore the emptiness that can accompany such realizations.
How Did the Term “Nihilism” Emerge?
Nihilism emerged in 18th century Europe, gaining traction during a time of significant philosophical evolution and cultural upheaval. The term nihilism was used in its German form ‘Nihilismus,’ indicating a growing discourse on the implications of rejecting established values and beliefs.
During the Middle Ages, nihilism was used to denote heresy, reflecting how the rejection of traditional beliefs was perceived as a threat to societal order. The term nihilism entered the English language from the German ‘Nihilismus,’ the Late Latin ‘nihilismus,’ and the French ‘nihilisme,’ illustrating its cross-cultural development and adaptation.
In 1733, Friedrich Leberecht Goetz used nihilism as a literary term, marking its transition from a philosophical concept to a broader cultural phenomenon. Nihilism has often been used as a pejorative for the value-destructive trends of modernity, critiquing the ways in which contemporary society undermines traditional norms and morals.
The philosophical study of nihilism entered discourse surrounding Kantian and post-Kantian philosophies, as thinkers began to explore the ethical and existential implications of a world without inherent meaning. Jacob Hermann Obereit contributed to the discussion of nihilism in 1787, further solidifying its place within philosophical dialogue.
Friedrich Heinrich Jacobi also wrote about nihilism in 1799, emphasizing the dangers of a worldview that dismisses all values and beliefs as unfounded. Joseph von Görres attributed nihilism to the negation of social and political institutions in 1824, linking the concept to broader societal critiques. Nikolai Nadezhdin used the term ‘Nigilizm’ synonymously with skepticism in 1829, showcasing its evolving interpretation in Russian thought.
Key Figures Associated with Nihilism
Several influential figures shaped the concept of nihilism over time. Ivan Turgenev popularized nihilism in his 1862 novel ‘Fathers and Sons,’ bringing the concept to the forefront of literary and cultural discussions in Russia. Turgenev is believed to have coined the term ‘nihilism,’ serving as a pivotal figure in its popularization and understanding.
Despite his use of the term, Turgenev held anti-nihilistic leanings, reflecting a nuanced perspective on the implications of nihilism for society. The Russian nihilist movement ascribed the name ‘nihilist’ to itself, creating a collective identity among those who sought to challenge established norms.
Friedrich Nietzsche discussed nihilism extensively, analyzing its implications for morality and existence in the modern world. He famously declared that “God is dead,” indicating a cultural shift away from traditional religious beliefs. Nietzsche used nihilism to describe the disintegration of traditional morality in the Western world, highlighting the cultural shifts that led to a crisis of values.
He applied nihilism to modern trends of value-destruction and the life-den ying morality of Christianity, critiquing how these forces shaped contemporary thought. Nihilism has been treated in both French philosophy and continental philosophy, where it has influenced various philosophical movements and discussions.
The influence of nihilism extended into the Soviet era in Russia, where it shaped political and cultural discourse. Altizer stated that nihilism must be understood in relation to religion, emphasizing the interplay between belief systems and existential doubt.
Nihilism and Religion
Nihilism often stands in stark contrast to religious beliefs. Many religious systems assert that life has inherent meaning and purpose, often derived from a divine source. Buddha discussed nihilism in his teachings, offering insights into the nature of existence and the implications of viewing life as devoid of meaning.
The Theravada and Mahayana Tripiṭaka records discussions of nihilism by Buddha, providing a historical context for this philosophical inquiry. The Tripiṭaka refers to nihilism as ‘natthikavāda,’ indicating a formal recognition of the concept within Buddhist texts. In addition, the Tripiṭaka refers to the nihilist view as ‘micchādiṭṭhi,’ highlighting the dangers of holding such beliefs within the framework of Buddhist ethics.
Nihilists challenge religious claims, arguing that such beliefs lack empirical support. They criticize religious dogmas as unfounded and suggest that clinging to them can lead to disillusionment. In this context, nihilism serves as a critique of traditional religious values, encouraging individuals to find their own meaning in a seemingly indifferent universe.
Buddha described various views held by ascetics, examining the implications of these beliefs on spiritual practice and understanding. He viewed some views held by ascetics as morally nihilistic, indicating a concern for the ethical ramifications of such perspectives. The Apannaka Sutta describes moral nihilists holding certain views, illustrating the challenges faced by those adhering to this philosophical stance.
Buddha states that those holding morally nihilistic views will fail to see virtue in good conduct and the dangers in misconduct, emphasizing the importance of ethical awareness. Nirvana is described as “a place of nothingness…nonpossession and…non-attachment…[which is] the total end of death and decay,” highlighting the transformative nature of this state in contrast to nihilism.
Ajahn Amaro observes that in English, ‘nothingness’ can sound like nihilism, revealing the potential for misunderstanding between different philosophical traditions. He states that Nirvana is not a thing you can find but rather a state where you experience non-grasping, emphasizing the experiential nature of enlightenment.
The Alagaddupama Sutta describes individuals fearing the Buddha’s teaching due to their belief in an unchanging self, illustrating the psychological barriers to understanding his message. Buddha describes the anxiety caused by the false belief in an unchanging, everlasting self, highlighting the importance of realizing the impermanence of existence.
In response to critics who call him a nihilist, Buddha states that he only teaches the cessation of suffering, clarifying his position on the nature of existence. He explains the cessation of suffering as liberation from craving and conceit of ‘I am,’ emphasizing the transformative potential of his teachings.
The Aggi-Vacchagotta Sutta records a conversation between Buddha and Vaccha, where existential questions are explored. Vaccha asks questions regarding the existence of Buddha after death, indicating a deep curiosity about the nature of existence and non-existence. Buddha answers Vaccha’s questions by stating that the terms used are not applicable, challenging conventional understandings of existence.
Ṭhānissaro Bhikkhu elaborates on the classification problem around words like ‘reappear’ with respect to Buddha and Nirvana, emphasizing the complexities of language in spiritual discourse. The Suttas describe the liberated mind as ‘untraceable’ or ‘consciousness without feature,’ illustrating the profound transformation that occurs upon achieving enlightenment.
Ajahn Amaro illustrates this concept through the example of Buddhist monk Ajahn Sumedho, who adopts a nihilistic approach to Nirvana, emphasizing the tension between liberation and existential despair. Nirvana’s distinctive feature is that the individual attaining it is no longer subject to rebirth, marking a significant departure from the cycle of existence.
Ajahn Sumedho commented, “Determined above all things to fully realize Nirvana in this lifetime…deeply weary of the human condition and…[is] determined not to be born again,” reflecting his intense desire for liberation from suffering. Ajahn Chah replied, “What about the rest of us, Sumedho? Don’t you care about those who’ll be left behind?” highlighting the communal aspect of spiritual practice.
Ajahn Amaro comments that Ajahn Chah could detect that his student had a nihilistic aversion to life rather than true detachment, suggesting a misunderstanding of the nature of non-attachment.
Friedrich Heinrich Jacobi and Nihilism
Friedrich Heinrich Jacobi first introduced nihilism to philosophy, framing it as a critique of rationalism and its implications. Jacobi used nihilism to characterize rationalism, illustrating how a purely rational approach could lead to a denial of values. He further employed nihilism to carry out a reductio ad absurdum, demonstrating the absurdity of extreme rationalist positions.
Jacobi argued that rationalism reduces to nihilism, emphasizing the need to return to faith and revelation as a counterbalance. Bret W. Davis writes that the first philosophical development of nihilism is ascribed to Jacobi, highlighting his pivotal role in shaping the discourse. Jacobi criticized Fichte’s idealism as falling into nihilism, reflecting his concern for the ethical implications of such philosophies.
He described Fichte’s absolutization of the ego as an inflation of subjectivity, indicating the dangers of losing touch with objective reality. Jacobi argued for the absolute transcendence of God, advocating for a worldview that recognizes divine authority beyond human reason.
Søren Kierkegaard’s Perspective on Nihilism
Søren Kierkegaard posited an early form of nihilism, framing it as a response to societal pressures and the loss of individuality. Kierkegaard referred to nihilism as ‘levelling,’ critiquing the tendency to suppress unique identities in favor of conformity. He saw levelling as the process of suppressing individuality, emphasizing the importance of personal authenticity.
Kierkegaard argued against levelling, advocating for the recognition and celebration of individual differences. He believed that overcoming the levelling process would be educative, suggesting that true growth arises from recognizing one’s unique identity. Kierkegaard argued that individuals who can overcome the levelling process are stronger, indicating that true strength lies in embracing one’s individuality.
He posited that levelling represents a step towards becoming a true self, emphasizing the journey towards authentic existence. Hubert Dreyfus and Jane Rubin argue that Kierkegaard’s interest in an increasingly nihilistic age lies in how we can recover the sense that our lives are meaningful, suggesting that meaning must be actively pursued.
The Evolution of Nihilism in the Russian Context
Russian nihilism represented both a nascent form of nihilist philosophy and a broad cultural movement, reflecting the complexities of social change during the era. It overlapped with the revolutionary tendencies of the era, as thinkers sought to dismantle established norms and values.
Russian nihilism was often wrongly characterized as political terrorism, misrepresenting the philosophical underpinnings of the movement. It centered on the dissolution of existing values and ideals, seeking to challenge the status quo. Russian nihilism incorporated theories of hard determinism, atheism, materialism, positivism, and rational egoism, creating a rich tapestry of thought.
It rejected metaphysics, sentimentalism, and aestheticism, marking a distinct departure from traditional philosophical frameworks. Nikolay Chernyshevsky and Dmitry Pisarev emerged as leading philosophers of Russian nihilism, shaping the discourse surrounding the movement. The Russian nihilist movement can be traced back to 1855, marking its emergence as a significant cultural force.
Principally, Russian nihilism represented a philosophy of extreme moral and epistemological skepticism, fundamentally questioning the validity of established truths. Ivan Turgenev popularized nihilism in his novel ‘Fathers and Sons,’ portraying the disillusionment of the younger generation in the face of societal changes.
Turgenev used nihilism to describe the disillusionment of the younger generation, reflecting the tensions between old values and new ideologies. He characterized nihilism as a view that negation and value-destruction were necessary, illustrating the radical perspectives of his characters.
The Russian nihilist movement adopted the name ‘nihilism,’ solidifying its identity as a philosophical and cultural force. Despite its radicalism, Russian nihilism did not unilaterally negate ethics and knowledge, indicating a nuanced understanding of morality. It did not espouse meaninglessness unequivocally, reflecting the complexities of its philosophical underpinnings.
Contemporary scholarship has challenged the equation of Russian nihilism with mere skepticism, advocating for a deeper exploration of its philosophical implications. Scholars have identified Russian nihilism as a fundamentally Promethean movement, emphasizing its aspirations for liberation and empowerment.
The Russian nihilists sought to liberate the Promethean might of the Russian people, envisioning a future free from oppressive structures. They saw the Promethean might of the Russian people embodied in a class of prototypal individuals, illustrating their ideals of strength and resilience. Pisarev stated that individuals freeing themselves from authority become exempt from moral authority, highlighting the tension between individual autonomy and societal norms.
Nihilism and Literature
Fyodor Dostoevsky wrote anti-nihilistic literature, responding to the cultural challenges posed by nihilism. Dostoevsky’s works arose in response to Russian nihilism, reflecting his concerns for morality and existence. Nishitani writes that Dostoevsky’s figures voluntarily leap into nihilism and try to be themselves within its boundaries, showcasing the struggle for identity in a nihilistic world.
Friedrich Nietzsche provided a detailed diagnosis of nihilism, exploring its implications for modern existence. He used the term ‘nihilism’ in a variety of ways with different meanings and connotations, illustrating its complexity. Karen L. Carr describes Nietzsche’s characterization of nihilism as a condition of tension, reflecting the conflict between established values and emerging doubts.
Nietzsche asserts that nihilism is characteristic of the modern age, suggesting that the cultural shifts of his time led to a widespread crisis of meaning. He implies that the rise of nihilism is still incomplete and has yet to be overcome, indicating an ongoing struggle to find purpose in a seemingly indifferent universe.
Nietzsche characterizes nihilism as emptying the world and human existence of meaning, purpose, comprehensible truth, or essential value, reflecting his profound concern for the implications of this philosophical position. He argues that knowledge is always by someone of something, suggesting that all understanding is rooted in subjective experience rather than objective truth.
Nietzsche distinguishes between strong or healthy morality and weak morality, illustrating the need for a robust ethical framework amid the challenges posed by nihilism. He discusses Christianity in the context of nihilism, revealing its dual role as both a source of intrinsic value and a potential catalyst for existential despair.
Nietzsche states that Christian moral doctrine provides people with intrinsic value, belief in God, and a basis for objective knowledge, highlighting the complexities of faith in the face of nihilistic thought. He further states that Christianity serves as an antidote against a primal form of nihilism, suggesting that religious belief can offer meaning in a chaotic world.
However, Nietzsche also states that truthfulness in Christian doctrine is its undoing, indicating that the very foundations of faith may lead to disillusionment. He asserts that we have outgrown Christianity because we lived too close to it, reflecting a critique of how traditional beliefs may hinder personal and cultural growth.
Nietzsche states that the self-dissolution of Christianity constitutes another form of nihilism, emphasizing the paradox of seeking salvation while inadvertently embracing despair. Stanley Rosen identifies Nietzsche’s concept of nihilism with a situation of meaninglessness, capturing the existential dilemma faced by individuals in a post-religious world. Rosen states that the loss of higher metaphysical values gives rise to the idea that all human ideas are valueless, illustrating the implications of a world devoid of absolute truths.
Nietzsche’s Repeated Engagement with Nihilism
Nietzsche mentions the problem of nihilism repeatedly in his published works, indicating its centrality to his philosophical inquiry. He recognizes passive nihilism in the pessimistic philosophy of Schopenhauer, acknowledging the tensions between optimism and despair. Nietzsche characterizes Schopenhauer’s doctrine as a ‘will to nothingness,’ highlighting the bleak outlook on existence inherent in nihilistic thought.
He describes the ‘will to nothingness’ as inconsistent, suggesting that a true engagement with nihilism requires a more profound exploration of existence. Nietzsche states that nihilism is an inconsistency on the part of the nihilists, emphasizing the contradictions within the nihilistic worldview.
He approaches the problem of nihilism as deeply personal, indicating that his reflections stem from his own existential struggles. Nietzsche states that nihilism is a problem that has become conscious in him, reflecting his awareness of the cultural and philosophical challenges of his time. He believes that only when nihilism is overcome can a culture have a true foundation, suggesting that confronting nihilistic tendencies is essential for societal growth.
Nietzsche wishes to hasten the coming of nihilism only to hasten its departure, indicating a desire for transformation rather than stagnation. He states that the possibility of another type of nihilist exists, suggesting that different interpretations of nihilism can lead to diverse outcomes.
Nietzsche characterizes active nihilism as a sign of strength, framing it as a proactive engagement with the void rather than a passive acceptance of meaninglessness. He relates active nihilism to the free spirit, emphasizing the importance of embracing freedom and individuality in the face of nihilistic despair.
Influence of Heidegger and Postmodern Thought
Martin Heidegger influenced postmodern thinkers investigating nihilism, providing a framework for understanding the implications of Nietzsche’s ideas. Heidegger gave lectures on Nietzsche’s thought from the 1930s onwards, establishing a dialogue between their philosophical perspectives.
He tries to understand Nietzsche’s nihilism as an attempt to achieve a victory through the devaluation of values, suggesting that nihilism can be both a challenge and an opportunity for growth. Heidegger states that the principle of devaluation is the will to power, indicating that this drive shapes the evolution of values in human culture.
He argues that the will to power is the principle of every earlier valuation of values, underscoring its centrality in the philosophical landscape. Heidegger criticizes philosophy for forgetting to discriminate between investigating being and Being, suggesting that this oversight leads to a misunderstanding of existence.
He describes the history of Western thought as the history of metaphysics, framing it as a journey that has often overlooked fundamental questions about being. Heidegger argues that metaphysics is nihilistic because it has forgotten to ask about the notion of Being, illustrating the limitations of traditional philosophical frameworks.
He calls Nietzsche’s metaphysics not a victory over nihilism, but a perfection of it, suggesting that Nietzsche’s insights deepen our understanding of nihilistic thought. Inspired by Ernst Jünger, Heidegger explains the notion of “God is dead” as the “reality of the Will to Power,” indicating a continued exploration of the consequences of nihilism.
Heidegger praises Jünger for defending Nietzsche, recognizing the importance of engaging with nihilistic themes in contemporary thought. His work influenced a number of important postmodernist thinkers, reflecting the ongoing relevance of nihilistic inquiry in modern philosophy.
Gianni Vattimo points to the back-and-forth movement in European thought between Nietzsche and Heidegger, illustrating the dynamic nature of existential and philosophical discourse. Vattimo explains that with the new edition of Colli and Montinari, a critical reception of Heidegger’s interpretation of Nietzsche began to take shape, indicating a renewed interest in their ideas. He judges Heidegger’s intentions authentic enough to keep pursuing them, highlighting the value of engaging with these complex philosophical themes.
Deleuze and the Questioning of Truth
Gilles Deleuze interprets Nietzsche’s nihilism as the enterprise of denying life and depreciating existence, offering a unique perspective on the implications of nihilism for modern thought. He states that Christianity and Platonism are intrinsically nihilist, critiquing the ways in which these belief systems can diminish the value of life.
Postmodern and poststructuralist thought has questioned the grounds on which Western cultures have based their ‘truths,’ reflecting a broader skepticism towards established narratives. Derridean deconstructionists argue that deconstruction frees texts, individuals, or organizations from a restrictive truth, emphasizing the potential for multiple interpretations and meanings.
They contend that deconstruction opens up the possibility of other ways of being, illustrating the transformative power of questioning accepted norms. Gayatri Chakravorty Spivak uses deconstruction to create an ethics of opening up Western scholarship, emphasizing the need for inclusivity and diverse perspectives.
Derrida built a philosophy based upon a ‘responsibility to the other,’ indicating a commitment to ethical considerations in philosophical discourse. Deconstruction can be seen as a denial of our ability to know truth, highlighting the complexities of understanding existence in a postmodern context.
Lyotard argues that philosophers legitimize their truths by reference to a story about the world, indicating the narrative structures that underlie philosophical claims. He defines the postmodern condition as characterized by the rejection of meta-narratives, emphasizing the importance of individual stories and experiences.
Lyotard argues that this rejection of meta-narratives leads in the direction of nihilism, highlighting the potential dangers of a world without shared meanings. Baudrillard briefly wrote of nihilism from the postmodern viewpoint, exploring its implications for contemporary culture and society.
He primarily stuck to topics of interpretations of the real world over the simulations of which the real world is composed, illustrating the complexities of understanding reality in a postmodern context. Baudrillard considered fascination as a nihilistic passion, reflecting a deep engagement with the void and the allure of nothingness. He states that we are fascinated by all forms of disappearance, indicating a cultural preoccupation with the transient and ephemeral nature of existence.
Positions Within Nihilism
The Encyclopædia Britannica states that nihilism denied the existence of genuine moral truths or values, rejected the possibility of knowledge or communication, and asserted the ultimate meaninglessness or purposelessness of life or of the universe. Cosmic nihilism is the position that reality or the cosmos is either wholly or significantly unintelligible, highlighting the challenges of understanding existence.
Cosmic nihilism may regard the cosmos as distinctly hostile or indifferent to humanity, suggesting a bleak perspective on our place within the universe. This form of nihilism is often related to epistemological and existential nihilism, as well as cosmicism, showcasing the interconnectedness of these philosophical positions.
Epistemological nihilism is a form of philosophical skepticism that holds that knowledge does not exist, or, if it does exist, it is unattainable, raising significant questions about the nature of belief and understanding. It should not be confused with epistemological fallibilism, which allows for the possibility of knowledge while acknowledging the limitations of certainty.
Existential nihilism asserts that life has no intrinsic meaning or value, positing that a single human or the entire human species is insignificant, without purpose, and unlikely to change in the totality of existence. The meaninglessness of life is explored in existentialism, which delves into the implications of a life devoid of predetermined purpose.
In popular use, “nihilism” refers to forms of existential nihilism, indicating a cultural resonance with the idea of meaninglessness. Metaphysical nihilism is the position that concrete objects and physical constructs might not exist in the possible world, challenging our understanding of reality itself.
It holds that there is at least one possible world that contains only abstract objects, leading to profound implications for our perception of existence. Extreme metaphysical nihilism takes a more radical stance, asserting that nothing actually exists at all, pushing the boundaries of philosophical inquiry to their limits.
The American Heritage Medical Dictionary defines nihilism as an extreme form of skepticism that denies all existence, reflecting its pervasive influence across various domains of thought. Solipsism presents a similar skepticism to extreme metaphysical nihilism, positing that the only certainty is the existence of the self.
However, solipsism differs from extreme metaphysical nihilism in that it affirms the existence of self, indicating a fundamental distinction between these two philosophical positions. Both extreme metaphysical nihilism and solipsism are forms of anti-realism, challenging the legitimacy of objective reality.
Mereological nihilism is the metaphysical position that objects with proper parts do not exist, positing that the fundamental nature of reality is devoid of complex structures. It applies to objects in space and time, suggesting that our conventional understanding of existence is fundamentally flawed.
Mereological nihilism holds that only basic building blocks without parts exist, indicating a reductionist approach to understanding reality. It states that the world we see is a product of human misperception, emphasizing the subjective nature of our experiences. Moral nihilism is the meta-ethical position that no morality or ethics exists whatsoever, challenging the foundations of ethical thought.
It stands distinct from moral relativism and expressivism, which allow for varying interpretations of morality. Moral nihilism holds that no action is ever morally preferable to any other, indicating a radical skepticism regarding ethical judgments. Cooper writes that moral nihilism is a morality in itself, suggesting that even in the void of ethical values, a form of moral consideration exists.
Passive and active nihilism refer to two approaches to nihilist thought, illustrating the diversity within nihilistic perspectives. Passive nihilism sees nihility as an end in itself, accepting the void without striving for change. In contrast, active nihilism attempts to surpass nihility, seeking to create new values and meanings in the face of existential despair.
Nietzsche states that passive nihilism encapsulates the “will to nothing” and the modern condition of resignation, highlighting the dangers of complacency in the face of meaninglessness. Political nihilism is the position holding that no political goals whatsoever are valid, reflecting a deep skepticism towards established political structures.
It aims for the complete destruction of existing political institutions, advocating for a radical rethinking of governance and authority. Political nihilism is often related to anarchism, as both perspectives challenge the legitimacy of current political systems. However, political nihilism differs from anarchism in that it presents no method of social organization, reflecting a more chaotic approach to societal change.
Leo Strauss presents an analysis of political nihilism, emphasizing its implications for political philosophy and governance. Therapeutic nihilism is the position that the effectiveness of medical intervention is dubious or without merit, questioning the foundations of medical practice. Jacob Stegenga applies Bayes’ theorem to medical research, providing a statistical framework for evaluating the efficacy of treatments.
Stegenga argues for the premise that even with evidence for the effectiveness of medical intervention, we should have low confidence, indicating a critical stance towards conventional medical assumptions.
Nihilism in Culture, The Arts, and Media
Dada, a movement that emerged during World War I, was first used by Richard Huelsenbeck and Tristan Tzara in 1916, marking a radical departure from traditional artistic expression. The Dada Movement arose during the chaos of the war, reflecting a profound disillusionment with the values of society and art.
Dadaists claimed that Dada was not an art movement but an anti-art movement, emphasizing the rejection of established artistic norms. The movement uses found objects as a means of challenging conventional notions of art and beauty, showcasing the absurdity of existence. Dada has been classified as an essentially nihilistic movement, as it embodies a rejection of meaning and purpose in artistic expression.
Additionally, Dada has been classified as a nihilistic modus vivendi, indicating its role as a lifestyle that embraces chaos and absurdity. Ivan Turgenev popularized the term “nihilism” in his novel ‘Fathers and Sons,’ introducing the concept to a broader audience and influencing cultural discussions.
Anton Chekhov portrayed nihilism in ‘Three Sisters,’ using his characters to explore the emotional and philosophical ramifications of a nihilistic worldview. Chekhov employs the phrase “what does it matter” to suggest a subscription to nihilism, illustrating the pervasive feelings of disillusionment among his characters.
Marquis de Sade is often noted as an early example of nihilistic principles, as his works challenge moral conventions and societal norms. Patrick Bateman displays moral and existential nihilism in ‘American Psycho,’ showcasing the extremes of a life devoid of ethical considerations. Bateman does not shy away from murder or torture, highlighting the depths of his nihilistic beliefs.
He tries to confess and take punishment for his crimes, reflecting a struggle with the consequences of his actions. Phil Connors develops existential nihilistic tendencies in ‘Groundhog Day,’ illustrating the challenges of finding meaning in a repetitive existence. Connors attempts to take his own life, demonstrating his despair in the face of life’s monotony and apparent futility.
Vincent believes that life has no meaning and that human nature is intrinsically evil, capturing the essence of nihilistic thought in his character. Jobu Tupaki comes to an existential nihilistic conclusion in ‘Everything Everywhere All at Once,’ showcasing the emotional turmoil associated with nihilistic beliefs.
Tupaki manifests nihilism by creating a black hole-like “everything bagel,” illustrating the desire to collapse all meaning into nothingness. Evelyn refutes Tupaki’s nihilism in favor of a positive outlook, emphasizing the potential for finding meaning even in chaos. ‘Nihility’ in ‘Honkai: Star Rail’ is a playable path that allows players to explore the philosophical implications of nothingness.
Characters on the ‘Nihility’ path believe that the ultimate fate of the multiverse is nothingness, embodying the core tenets of nihilistic thought. Shakespeare’s Macbeth is an example of existential nihilism, as the character constantly struggles with the purpose of his actions amid a chaotic world.
Macbeth exclaims, “Life’s but a walking shadow, a poor player/ That struts and frets his hour upon the stage/ And then is heard no more,” reflecting his deep existential despair. He describes life as “a walking shadow,” illustrating the transient nature of existence and the futility of ambition. Fyodor Dostoevsky’s ‘Notes from Underground’ is a work with roots in literary nihilism, as it grapples with profound questions of meaning and existence.
‘Notes from Underground’ is told as a long monologue, allowing readers to delve into the psyche of its troubled narrator. The narrator of ‘Notes from Underground’ believes, “One was not only unable to change but could do absolutely nothing,” capturing the essence of nihilistic despair and the feeling of powerlessness in the face of life’s challenges.
This narrator contradicts his nihilistic beliefs by stating, “man is sometimes extraordinarily, passionately, in love with suffering,” indicating that even within the depths of despair, there exists a complex relationship with human experience and emotion.
Summary of Nihilism’s Cultural Impact
Through various literary and artistic expressions, nihilism has left an indelible mark on culture, prompting audiences to confront the void and challenge their own beliefs. The exploration of nihilism in works like Turgenev’s ‘Fathers and Sons’ and Dostoevsky’s ‘Notes from Underground’ highlights the struggle for meaning in a world perceived as indifferent or hostile.
Characters such as Patrick Bateman and Phil Connors serve as powerful representations of the nihilistic mindset, illustrating the potential for existential despair and moral ambiguity in contemporary narratives. In films and literature, the depiction of nihilism often challenges viewers and readers to reflect on their understanding of existence, purpose, and values.
The Dada movement’s embrace of absurdity and anti-art principles further exemplifies this cultural critique, as artists sought to dismantle established norms and question the very nature of art and meaning. As Nietzsche and other philosophers have shown, the confrontation with nihilism is not merely a rejection of values but a call to engage deeply with the complexities of life.
The ongoing dialogue between nihilism and other philosophical movements, such as existentialism and postmodernism, reveals the rich tapestry of thought surrounding the human experience. Ultimately, the impact of nihilism across various cultural spheres encourages a profound examination of life, prompting individuals to seek their own interpretations of meaning, morality, and existence in an ever-changing world. Through this exploration, audiences gain insight into the challenges and possibilities that arise when confronting the void, shaping a deeper understanding of the human condition.