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Summary

An examination of the meaning of meaninglessness: why it matters that nothing matters.

When someone is labeled a nihilist, it's not usually meant as a compliment. Most of us associate nihilism with destructiveness and violence. Nihilism means, literally, “an ideology of nothing. “ Is nihilism, then, believing in nothing? Or is it the belief that life is nothing? Or the belief that the beliefs we have amount to nothing? If we can learn to recognize the many varieties of nihilism, Nolen Gertz writes, then we can learn to distinguish what is meaningful from what is meaningless. In this addition to the MIT Press Essential Knowledge series, Gertz traces the history of nihilism in Western philosophy from Socrates through Hannah Arendt and Jean-Paul Sartre.

Although the term “nihilism” was first used by Friedrich Jacobi to criticize the philosophy of Immanuel Kant, Gertz shows that the concept can illuminate the thinking of Socrates, Descartes, and others. It is Nietzsche, however, who is most associated with nihilism, and Gertz focuses on Nietzsche's thought. Gertz goes on to consider what is not nihilism—pessimism, cynicism, and apathy—and why; he explores theories of nihilism, including those associated with Existentialism and Postmodernism; he considers nihilism as a way of understanding aspects of everyday life, calling on Adorno, Arendt, Marx, and prestige television, among other sources; and he reflects on the future of nihilism. We need to understand nihilism not only from an individual perspective, Gertz tells us, but also from a political one.

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Nolen Gertz is Assistant Professor of Applied Philosophy at the University of Twente in the Netherlands.

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在苏格拉底看来，虚无主义可以通过启蒙来克服；在笛卡尔看来，虚无主义可以通过自律来克服。但在休谟看来，虚无主义不可能被克服。它只是个人心理状态的产物。发现自己身处洞穴或“最深的黑暗”中的休谟，不再尝试讨论或推导走出虚无主义的途径，而是开始玩双陆棋游戏。就像笛卡尔，休谟发现虚无主义内在于他自身。但不像笛卡尔，休谟并没有和他的虚无主义斗争，而是拥抱他的虚无主义。正如笛卡尔所描述的那样，虚无主义是一种慰藉，是保持安全的途径，是“消灭所有这些幻想”的途径，即使它只是帮助我们尝试忽视这些幻想。

劳动的异化表现在哪些方面？首先，劳动对工人来说是外在的东西，也就是说，劳动不属于他的本质性存在；因此，他在自己的劳动中不是肯定自己，而是否定自己，不是感到幸福，而是感到不幸，不是自由地发挥自己的体力和智力，而是使自己的肉体受折磨、心灵遭摧残。于是，工人只有在劳动之外才感到自在，而在劳动中则感到不自在。他在不劳动时觉得舒畅，而在劳动时就觉得不舒畅。因此，他的劳动不是自愿的劳动，而是被迫的劳动，是强制劳动。是，这种劳动不是一种需要的满足，而只是满足劳动以外的那些需要的一种手段。劳动的异化特征清楚地表现在这样的事实中，即只要肉体的强制或其他的强制一停止，劳动者就会像逃避瘟疫一样逃避劳动。

如果说奴隶因其卑微的存在而仇恨主人，那么他们更有理由仇根上帝，尤其因为主人的消灭并没有让他们变成主人，而是让所有人都变成了奴隶。根据尼采，正是基于这一点，教士们努力寻找着分散和转移不满的方法。这些方法旨在再次把人类的破坏性冲动导向建设性的行为，比如让人类摧毁自身而非上帝或社会。在《论道德的谱系》第三篇论文中，尼采描述了五种这样的方法：“自我催眠、机械地服从、制造小小的快乐、随大流以及恣意放纵”。

在尼采看来，这些方法避免了社会的毁灭，但代价是加重了我们的虚无主义。于是，尼采把教士等同于庸医。教士们认识到，尝试做一个在文明社会中生活的文明的存在，就是让人类生病。但教士们并没有尝试治疗这种疾病，而是头痛医头、脚痛医脚，只开出越来越多的止痛药。于是，教士们开出的这些药剂有助于缓解病痛，但麻木只能导致更多的虚无主义，因为麻木就像禁欲主义一样，是对生命的拒绝。逃避痛苦，逃避做决定，逃避无力感，逃避孤独，逃避思熟虑，就是在逃避做一个人。麻木只会让疾病变得更加严重，尤其是在一群麻木的人中间生活，会导致厌世情绪的加深。教士们让病人的病更加重，让虚无主义者变得更加虚无主义。

同情的道德驱使我们感受同情，并因为感受到同情而感觉良好。拥有这样的感觉比没有感觉还要糟糕得多，因为我们如果在感受同情时感觉良好，就会去帮助那些让我们感到同情得个体，而非去结束那些最初创造这种充满同情的环境的系统性非正义。

对尼采来说，发现生活是无意义的并非虚无主义；相反，发现生活无意义但仍然继续活下去才是虚无主义。塔尔塔利亚所谓应对虚无主义的方式——停止无聊和焦虑，重归我们的日常生活中——恰好是尼采用虚无主义这个术语所表达的意思。换句话说，尼采希望我们去克服的，不是塔尔塔利亚用“虚无主义”表示的东西，而是他用“生活”表示的东西

书籍介绍

Summary

An examination of the meaning of meaninglessness: why it matters that nothing matters.

When someone is labeled a nihilist, it's not usually meant as a compliment. Most of us associate nihilism with destructiveness and violence. Nihilism means, literally, “an ideology of nothing. “ Is nihilism, then, believing in nothing? Or is it the belief that life is nothing? Or the belief that the beliefs we have amount to nothing? If we can learn to recognize the many varieties of nihilism, Nolen Gertz writes, then we can learn to distinguish what is meaningful from what is meaningless. In this addition to the MIT Press Essential Knowledge series, Gertz traces the history of nihilism in Western philosophy from Socrates through Hannah Arendt and Jean-Paul Sartre.

Although the term “nihilism” was first used by Friedrich Jacobi to criticize the philosophy of Immanuel Kant, Gertz shows that the concept can illuminate the thinking of Socrates, Descartes, and others. It is Nietzsche, however, who is most associated with nihilism, and Gertz focuses on Nietzsche's thought. Gertz goes on to consider what is not nihilism—pessimism, cynicism, and apathy—and why; he explores theories of nihilism, including those associated with Existentialism and Postmodernism; he considers nihilism as a way of understanding aspects of everyday life, calling on Adorno, Arendt, Marx, and prestige television, among other sources; and he reflects on the future of nihilism. We need to understand nihilism not only from an individual perspective, Gertz tells us, but also from a political one.