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[77] As such, the self-dissolution of Christianity constitutes yet another form of nihilism. Because Christianity was an interpretation that posited itself as the interpretation, Nietzsche states that this dissolution leads beyond skepticism to a distrust of all meaning. [78] [33]: 41–2
Existential nihilism is the philosophical theory that life has no objective meaning or purpose. [1] The inherent meaninglessness of life is largely explored in the philosophical school of existentialism, where one can potentially create their own subjective "meaning" or "purpose".
Nihilists predictably fell into conflict with the Russian Orthodox religious authorities, as well as with prevailing family structures and the Tsarist autocracy. Although most commonly associated with revolutionary activism, most nihilists were in fact not political and instead discarded politics as an outdated stage of humanity.
The downfall of Christian values is not an effect – as it has been presented hitherto – of human free will. The supreme values (especially formerly common in European culture) overthrow each other themselves [55] due to inner contradictions [56] and non-matching the nature. All great things destroy themselves by an act of self-cancellation.
Existential nihilism is the philosophical theory that life has no inherent meaning whatsoever, and that humanity, both in an individual sense and in a collective sense, has no purpose.
According to this view, our existence (action, suffering, willing, feeling) has no meaning: this 'in vain' is the nihilists' pathos—an inconsistency on the part of the nihilists. — Friedrich Nietzsche, KSA 12:9 [60], taken from The Will to Power , section 585, translated by Walter Kaufmann
Mereological nihilism entails the denial of what is called classical mereology, which is succinctly defined by philosopher Achille Varzi: [2]. Mereology (from the Greek μερος, 'part') is the theory of parthood relations: of the relations of part to whole and the relations of part to part within a whole.
Zarathustra declares that the Christian escape from this world also required the invention of an immortal soul separate from the earthly body. This led to the abnegation and mortification of the body, or asceticism. Zarathustra further links the Übermensch to the body and to interpreting the soul as simply an aspect of the body. [9]