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The uses of meaning were an important subject in Baudrillard's discussion of nihilism: The apocalypse is finished, today it is the precession of the neutral, of forms of the neutral and of indifference ... all that remains, is the fascination for desertlike and indifferent forms, for the very operation of the system that annihilates us.
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".
Friedrich Nietzsche, in circa 1875. Friedrich Nietzsche (1844–1900) developed his philosophy during the late 19th century. He owed the awakening of his philosophical interest to reading Arthur Schopenhauer's Die Welt als Wille und Vorstellung (The World as Will and Representation, 1819, revised 1844) and said that Schopenhauer was one of the few thinkers that he respected, dedicating to him ...
Non-linguistic (or pre-linguistic) meaning is a type of meaning not mediated or perceived through linguistic signs.. In linguistics, the concept is used in discussions.It is whether about such meaning is different from meaning expressed through language (i.e. semantics), It is also Interesting, should play a role in linguistic theory, or to which extent thought and conceptualization is ...
In Sartre's account, man is a creature haunted by a vision of "completion" (what Sartre calls the ens causa sui, meaning literally "a being that causes itself"), which many religions and philosophers identify as God. Born into the material reality of one's body, in a material universe, one finds oneself inserted into being.
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
This is done on the grounds that evil is the opposite of good, a quality of God, but God can have no opposite, since God is everything in the pantheist view of the world. Similarly, the idea that God created the world out of "nothing" is to be interpreted as meaning that the "nothing" here is synonymous with God. [17]
[6] Husserl also refers to the noema as the Sinn or sense (meaning) of the act, and sometimes appears to use the terms interchangeably. Nevertheless, the Sinn does not represent what Husserl calls the "full noema": Sinn belongs to the noema, but the full noema is the object of the act as meant in the act, the perceived object as perceived, the ...