David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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University of Chicago Press (1995)
In the twentieth century, we often think of Nietzsche, nihilism, and the death of God as inextricably connected. But, in this pathbreaking work, Michael Gillespie argues that Nietzsche, in fact, misunderstood nihilism, and that his misunderstanding has misled nearly all succeeding thought about the subject. Reconstructing nihilism's intellectual and spiritual origins before it was given its determinitive definition by Nietzsche, Gillespie focuses on the crucial turning points in the development of nihilism, from Ockham and the nominalist revolution to Descartes, Fichte, the German Romantics, the Russian nihilists and Nietzsche himself. His analysis shows that nihilism is not the result of the death of God, as Nietzsche believed but the consequence of a new idea of God as a God of will who overturns all eternal standards of truth and justice. To understand nihilism, one has to understand how this notion of God came to inform a new notion of man and nature, one that puts will in place of reason, and freedom in place of necessity and order.
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Michael Allen Gillespie (2008). The Theological Origins of Modernity. University of Chicago Press.
Robert Stern (2012). Is Hegel's Master–Slave Dialectic a Refutation of Solipsism? British Journal for the History of Philosophy 20 (2):333-361.
Henry McDonald (2002). The Ontological Turn: Philosophical Sources of American Literary Theory. Inquiry 45 (1):3 – 33.
Janko M. Lozar (2009). Attunement in the Modern Age. Human Studies 32 (1):19 - 31.
Michael Allen Gillespie & John Samuel Harpham (2011). Sherlock Holmes, Crime, and the Anxieties of Globalization. Critical Review 23 (4):449-474.
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