Nihilism (-/; from Latin nihil, meaning 'nothing') is the philosophical viewpoint that suggests the denial of, or lack of belief in, the reputedly meaningful aspects of life. Most commonly, nihilism is presented in the form of existential nihilism, which argues that life is without objective meaning, purpose, or intrinsic value.[1] Moral nihilists assert that there is no inherent morality, and that accepted moral values are abstractly contrived. Nihilism may also take epistemological, ontological, or metaphysical forms, meaning respectively that, in some aspect, knowledge is not possible, or reality does not actually exist.

The term is sometimes used in association with anomie to explain the general mood of despair at a perceived pointlessness of existence that one may develop upon realising there are no necessary norms, rules, or laws.[2]

Nihilism has also been described as conspicuous in or constitutive of certain historical periods. For example, Jean Baudrillard and others have called postmodernity a nihilistic epoch[3] and some religious theologians and figures of religious authority have asserted that postmodernity[4] and many aspects of modernity[5] represent a rejection of theism, and that such rejection of theistic doctrine entails nihilism.


Nihilism has many definitions, and thus can describe multiple arguably independent philosophical positions.


Metaphysical nihilism is the philosophical theory that posits that concrete objects and physical constructs might not exist in the possible world, or that even if there exist possible worlds that contain some concrete objects, there is at least one that contains only abstract objects.

Extreme metaphysical nihilism is commonly defined as the belief that nothing exists as a correspondent component of the self-efficient world.[6] The American Heritage Medical Dictionary defines one form of nihilism as "an extreme form of skepticism that denies all existence."[7] A similar skepticism concerning the concrete world can be found in solipsism. However, despite the fact that both deny the certainty of objects' true existence, the nihilist would deny the existence of self whereas the solipsist would affirm it.[8] Both these positions are considered forms of anti-realism.


Epistemological nihilism is a form of skepticism in which all knowledge is accepted as being possibly untrue or as being impossible to confirm as true.


Mereological nihilism (also called compositional nihilism) is the position that objects with proper parts do not exist (not only objects in space, but also objects existing in time do not have any temporal parts), and only basic building blocks without parts exist, and thus the world we see and experience full of objects with parts is a product of human misperception (i.e., if we could see clearly, we would not perceive compositive objects).

This interpretation of existence must be based on resolution. The resolution with which humans see and perceive the "improper parts" of the world is not an objective fact of reality, but is rather an implicit trait that can only be qualitatively explored and expressed. Therefore, there is no arguable way to surmise or measure the validity of mereological nihilism. Example: An ant can get lost on a large cylindrical object because the circumference of the object is so large with respect to the ant that the ant effectively feels as though the object has no curvature. Thus, the resolution with which the ant views the world it exists "within" is a very important determining factor in how the ant experiences this "within the world" feeling.


The Nihilist by Paul Merwart (1882)

Existential nihilism is the belief that life has no intrinsic meaning or value. With respect to the universe, existential nihilism posits that a single human or even the entire human species is insignificant, without purpose and unlikely to change in the totality of existence. The meaninglessness or meaning of life is largely explored in the philosophical school of existentialism.


Moral nihilism, also known as ethical nihilism, is the meta-ethical view that morality does not exist as something inherent to objective reality; therefore no action is necessarily preferable to any other. For example, a moral nihilist would say that killing someone, for whatever reason, is not inherently right or wrong.

Other nihilists may argue not that there is no morality at all, but that if it does exist, it is a human construction and thus artificial, wherein any and all meaning is relative for different possible outcomes. As an example, if someone kills someone else, such a nihilist might argue that killing is not inherently a bad thing, or bad independently from our moral beliefs, because of the way morality is constructed as some rudimentary dichotomy. What is said to be a bad thing is given a higher negative weighting than what is called good: as a result, killing the individual was bad because it did not let the individual live, which was arbitrarily given a positive weighting. In this way a moral nihilist believes that all moral claims are void of any truth value. An alternative scholarly perspective is that moral nihilism is a morality in itself. Cooper writes, "In the widest sense of the word 'morality', moral nihilism is a morality."[9]


Political nihilism follows the characteristic nihilist's rejection of non-rationalized or non-proven assertions; in this case the necessity of the most fundamental social and political structures, such as government, family, and law. An influential analysis of political nihilism is presented by Leo Strauss.[10]

Russian movement

The Russian Nihilist movement was a Russian trend in the 1860s that rejected all authority.[11] After the assassination of Tsar Alexander II in 1881, the Nihilists gained a reputation throughout Europe as proponents of the use of violence for political change.[citation needed] The Nihilists expressed anger at what they described as the abusive nature of the Eastern Orthodox Church and of the tsarist monarchy, and at the domination of the Russian economy by the aristocracy. Although the term Nihilism was coined by the German theologian Friedrich Heinrich Jacobi (1743–1818), its widespread usage began with the 1862 novel Fathers and Sons by the Russian author Ivan Turgenev. The main character of the novel, Yevgeny Bazarov, who describes himself as a Nihilist, wants to educate the people. The "go to the people – be the people" campaign reached its height in the 1870s, during which underground groups such as the Circle of Tchaikovsky, the People's Will, and Land and Liberty formed. It became known as the Narodnik movement, whose members believed that the newly freed serfs were merely being sold into wage slavery in the onset of the Industrial Revolution, and that the middle and upper classes had effectively replaced landowners. The Russian state attempted to suppress the nihilist movement. In actions described by the Nihilists as propaganda of the deed many government officials were assassinated. In 1881 Alexander II was killed on the very day he had approved a proposal to call a representative assembly to consider new reforms.

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سنڌي: ناڪاريت
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کوردی: ھیچخوازی
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