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Download Destined for Evil? The Twentieth-Century Responses by Predrag Cicovacki PDF

By Predrag Cicovacki

This assortment brings jointly various responses to the traditional questions of no matter if we're - separately and jointly - destined for evil. The heritage of the former century introduced this query into the open extra poignantly than possibly the other earlier than it. now not strangely, then, what you will discover here's a vast spectrum of evaluations about the secret of evil formulated during the 20th century and on the very threshold of the twenty-first, which has inherited all of its open wounds and nightmarish stories. The items integrated right here come from various fields: philosophy, spiritual experiences, psychology, heritage, political technological know-how, and paintings; in addition they suppose a number of types: essays, treatises, tales, correspondence, and interviews. The reader aren't anticipate that the items gathered the following supply confirmed recipes of ways to do away with evil from the area: relatively, they current a compelling testimony of human struggles with a side of our lives we won't manage to pay for to disregard.

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Extra info for Destined for Evil? The Twentieth-Century Responses (Rochester Studies in Philosophy)

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Who will cleanse us of this blood? What expiations, what sacred charade shall we be forced to invent? The greatness of this deed is too great for us. 14 Nietzsche’s soaring rhetoric—infectious as it proved to be—was not enough to keep the dark Schopenhauerian pessimism which had so 34 Destined for Evil? fascinated him at one point from reasserting itself in the form of a fatalism—a nihilism Nietzsche could only try to salvage by turning it into his organizing principle. As the “madman” suggests in the passage just quoted, the question is: what sacred charades would those determined to repudiate Christianity’s empathy for victims have to invent?

He fails to see the specificity of the moral impulse he repudiates. It isn’t pity; it is empathy for victims as victims that the Gospel awakens, and it is that empathy that has had a mounting effect on cultural life during the last “two thousand years,” Nietzsche’s obvious allusion to Christianity. Nietzsche is under no illusions as to why no new gods have emerged; he knows full well it is because of Christianity, and the titanic task he has undertaken is to set aside this tradition tout court in order that humanity might return— his famous “eternal recurrence”—to the greatness of classical cultures, those cultures hospitable to the emergence (out of violence) of new gods.

II, i) When the vulgar truth about violence has intruded itself and this level of conscious contrivance is required in order to lend it the aura of sacrality, even the most exquisitely choreographed sacred charades will do little more than postpone the moral awakening, while making its inevitable arrival even more morally devastating. More morally devastating precisely because the perpetrators of the violence do not have honest ignorance as an excuse. The more carefully they perform the sacred charades the more Two Thousand Years and No New God 35 morally culpable they are, and the more certainly that culpability will force its way back into their consciousness.

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