時間。空所。であること

Nihilism is commonly understood as a philosophical doctrine that denies the existence of objective meaning and value in the world, resulting in a pessimistic and skeptical view of life. While nihilism has been traditionally associated with the rejection of religion, morality, and metaphysics, some scholars argue that it can be also understood as a form of positivism, which emphasizes the primacy of empirical facts and the rejection of metaphysical claims.

In this essay, I will argue that nihilism is positivist by examining the relationship between nihilism and positivism, the epistemological assumptions of nihilism, and the implications of nihilism for ethics and politics. I will draw on the works of Friedrich Nietzsche, Martin Heidegger, Jean-Paul Sartre, and Richard Rorty to support my argument.

Firstly, it is important to note that nihilism and positivism share a common critique of metaphysics. Metaphysics is the branch of philosophy that deals with the nature of reality, including questions such as the existence of God, the nature of the soul, and the ultimate purpose of existence. Both nihilism and positivism reject metaphysical claims as unfounded and unverifiable.

Nietzsche, for instance, famously proclaimed that “God is dead” and criticized traditional metaphysics for its reliance on unprovable assumptions and its denial of the contingency and plurality of reality. He argued that the rejection of metaphysics was a necessary condition for the emergence of a new, more life-affirming culture, which he called the “revaluation of all values.”

Similarly, positivism, as developed by Auguste Comte and other 19th-century thinkers, emphasized the need to ground knowledge in empirical observation and scientific experimentation, rather than in metaphysical speculation or theological dogma. Positivism rejected the claims of metaphysics to provide ultimate answers to philosophical questions, and instead sought to develop a rigorous and systematic methodology for studying the natural and social worlds.

Secondly, nihilism can be understood as a form of epistemological positivism, which emphasizes the importance of empirical facts and the rejection of claims that cannot be tested or verified. Nihilism denies the existence of objective values and meanings, and argues that all claims to knowledge are ultimately subjective and arbitrary.

This view is exemplified by Heidegger, who argued that the history of Western philosophy was characterized by a forgetting of the question of being, which had led to a metaphysical confusion between being and beings. Heidegger’s solution was to return to the question of being and to develop a new form of philosophy that was grounded in the experience of existence, rather than in abstract concepts or metaphysical abstractions.

Heidegger’s philosophy of being can be seen as a form of epistemological positivism, in that it emphasizes the importance of empirical experience and the rejection of abstract or speculative claims about the nature of reality. Heidegger’s rejection of metaphysics is also evident in his critique of modern technology, which he saw as a symptom of the nihilistic forgetting of being.

Thirdly, nihilism has significant implications for ethics and politics, which are also consistent with positivist views. Nihilism denies the existence of objective moral values and argues that ethical claims are ultimately subjective and contingent. This view is exemplified by Sartre, who argued that human existence is fundamentally free and that ethical values are not given, but must be created by each individual.

Sartre’s existentialism can be seen as a form of ethical positivism, in that it emphasizes the importance of individual choice and the rejection of objective moral norms. Sartre’s rejection of traditional morality is also evident in his critique of Marxism, which he saw as a form of determinism that denied human freedom and creativity.

Similarly, Rorty’s pragmatism, which he sometimes described as “neo-pragmatism,” can be seen as a form of political positivism. Rorty rejected the idea of objective truth and argued that political claims should be evaluated based on their usefulness and effectiveness in achieving desired social goals.

Rorty’s rejection of objective truth is also evident in his critique of traditional philosophy, which he saw as an outmoded attempt to discover universal and eternal truths about the world. Rorty’s political positivism emphasizes the importance of democratic experimentation and practical problem-solving, rather than abstract theorizing or ideological dogmatism.

Overall, the relationship between nihilism and positivism is complex and multifaceted. While nihilism is often associated with pessimism and skepticism, it can also be understood as a form of positivism that emphasizes the primacy of empirical facts and the rejection of metaphysical claims. This view is exemplified by the works of Nietzsche, Heidegger, Sartre, and Rorty, who all rejected traditional metaphysics and sought to ground their philosophy in empirical experience and practical problem-solving. Ultimately, the debate between nihilism and positivism raises fundamental questions about the nature of knowledge, morality, and politics, and challenges us to rethink our assumptions about the nature of reality and the possibilities for human flourishing.