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Modern Nihilizm

thinker nihilism philosophy Gabriela Pohoata

philosophy, the relationship between a thinker and divinity is essential for defining his own identity and, implicitly, his general view of world. Nae Ionescu supports that there is no philosophic system completely finished that, sooner or later, will not arrive at a certain critical point to God, regardless if this God is matter, the Universe of the Pantheists, the supreme Idea of Good by Plato, etc.. All of them reach a certain dead-end, ultimate spring of life and reality [1, p. 116]., on the other hand, as E. Cioran writes, it is not easy to talk of God when you are not a believer, nor an atheist; and it is, without a shadow of doubt, our own tragedy, including here theologians as well, that we can be neither [2, p. 76].way in which this issue was approached until now determined specialized criticism to associate our two protagonist thinkers as landmarks of contemporary Nihilism: Fr. Nietzsche - German thinker who lived in the second half of the Nineteenth Century (1844-1900) and Emil Cioran - Romanian thinker (1911-1995), viewed as the greatest western Nihilist since Nietzsche [3, p. 57].

. The aim of our paper is to analyze and clearly distinguish the two conceptions, using as a starting point their common views. Temperamentally similar, the two thinkers rank first of all as impeccable stylists, approaching philosophy not systematically, but fragmentarily. In this sense, Cioran follows honestly Nietzsche: for him philosophy is possible only as fragments, in the shape of an explosion. It is no longer possible to start conceiving one chapter after another, like a treatise. In this light, Nietzsche is appreciated as being highly liberating. He was, for Cioran, the one who sabotaged the academic philosophical style and threatened the idea of system. He was liberating, because after him there remains still a lot to be said. Now, confesses the Romanian philosopher, we all write only fragments, also when we write apparently coordinated books. That is also true for our type of civilization... In Nietzsche, in Dostoievski, all possible types of humanity and all types of experiences are present... The system has a totalitarian character, while the fragmentary thinking remains free [4, p. 201].this perspective, philosophy means for Cioran personal living, own experience; we could say even a dialogue with God. Regardless if he speaks about history, time or music, the one towards whom he directs his anger, epiphany or blasphemy at times, or brittle skepticism some other times, is God. Can one talk honestly about anything else than God and oneself? - asks Cioran. Here is the true question of his books, the one that must be searched between the lines. In general, what interested Cioran most is confession-philosophy. Therefore, the analogy with Augustine is inevitable [5]., beyond all resemblance with the way of thinking of one philosopher or another, the greatest influence ever exerted on Cioran was that of German philosophers belonging to the so called «life philosophy», such as Dilthey and Nietzsche. What brought Nietzsche even closer to Cioran was the fact that he was actually a «case», in the clinical sense of term. Cioran maintained that he is interested in everyone heading towards catastrophe and that he cannot admire anybody more than someone who was on the brink of disaster. That is the reason why he loved Nietzsche so much [4, p. 203].if there are close connections between the two philosophers, the Nihilism of their ways of thinking is different. Nihilism proclaims «the nothingness», denies any transcendent value and does not pay any attention to wrecking and death.

. Nihilism becomes a so called philosophical problematic per se starting with Fr. Nietzsche, who sees in the devaluation of values the logical result of more than two centuries of decadent western history. The concept of Nihilism sums up the diagnosis set by Nietzsche for the Western culture, i. e. the radical rejection of value, sense and desirability [6, p. 55].values are devalued, the edifice of lies of the Christian way of thinking, lacking vigour, and the post Socrates philosophy are falling down.Christian Greek tradition bears within since forever this seed of Nihilism, whose fruit Nietzsche only observes. He even considers himself as going beyond of his contemporaries through this vision: The weak ones will reach despair due to this fact, the tough ones (the super-humans) will come to see the entire foretold ending of an order, towards a revaluation of values. Nietzsche’s therapy is grounded on the proclamation of this phenomenon, which groups itself around the concept of the will to power. Nietzsche’s philosophy reaches its pinnacle through its double vision of the beyond-man and the eternal return.concept of Nihilism was theorized by the German philosopher with much originality. Let us think, writes Nietzsche, about this idea in its most frightening form: the existence, as it is, with no direction, nor aim, but coming back, inevitably, without an end to Nothingness: «the eternal return». This means, for him, the most extreme form of Nihilism, the everlasting Nihilism or «the absurd» [7, p. 85].hesitates between the postulation of a trans-historic truth - as is his assertion regarding the principle of the will to power - and some epistemological sorts of Nihilism, which doubt not only the possibility of truth, but even the need and the desire of truth. But what is most important, probably, is that Nietzsche introduces the idea that the truth belongs to human practice, as a movement within a game where the rules are rather contingent than necessary. The evaluation of the claims for truth should be based on their effects and not on their capacity to represent a reality conceived as being separated from the human influence and independent of it.doctrine which made Nietzsche most

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