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The Anatomy of Pessimism: Outline of a Neglected Tradition
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Dienstag 29 8/26/04
which ultimately means, to despise oneself. Most philosophy today, on the left and the right, considers itself to be post-metaphysical – that is, it abstains from condemning what exists from the standpoint of a transcendental realm of perfection. If, however, Nietzsche’s diagnosis of the origin of metaphysics in ressentiment is correct, then optimism may be understood as the last modern refuge of the tendency to revenge and self-hatred that authorized metaphysics. “The future,” Camus wrote, “is the only transcendental value for men without God” (R 166). In this sense, it is optimism, rather than pessimism, which is best understood as a negative emotion or disposition. The realm of perfection which metaphysical philosophies projected onto a transcendent plane is projected by optimistic philosophies onto an ever-receding future. If therefore, we understand the move to post-metaphysical philosophy as a reflection of our growing humanism, we cannot consider this humanism complete until our thinking is post-optimistic as well, beyond the “idolatry of tomorrow,” as Cioran called it (FT 47). This is the path the pessimistic tradition has quietly explored for the last 250 years.
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| | Authors: Dienstag, Joshua. |
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Dienstag 29 8/26/04
which ultimately means, to despise oneself. Most philosophy today, on the left and the right, considers itself to be post-metaphysical – that is, it abstains from condemning what exists from the standpoint of a transcendental realm of perfection. If, however, Nietzsche’s diagnosis of the origin of metaphysics in ressentiment is correct, then optimism may be understood as the last modern refuge of the tendency to revenge and self-hatred that authorized metaphysics. “The future,” Camus wrote, “is the only transcendental value for men without God” (R 166). In this sense, it is optimism, rather than pessimism, which is best understood as a negative emotion or disposition. The realm of perfection which metaphysical philosophies projected onto a transcendent plane is projected by optimistic philosophies onto an ever-receding future. If therefore, we understand the move to post-metaphysical philosophy as a reflection of our growing humanism, we cannot consider this humanism complete until our thinking is post- optimistic as well, beyond the “idolatry of tomorrow,” as Cioran called it (FT 47). This is the path the pessimistic tradition has quietly explored for the last 250 years.
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