Navigating Past Nihilism

Back during the racist Pale Scot episode, BJKeefe rejected David Horowitz's equation of leftist ideologies with the doctrines of epistemological nihilism. Of course such references are common, so I responded in the comments:

The left has recycled Soviet Marxism-Leninism, giving a pass to the murder of 100s of millions. When those apologies for totalitarianism --- what leftist refer to as "actually existing socialism" --- become a defense of a failed ideology, all you have left is utter nothingness, hence nihilism.

In response, BJ babbled something about my attempting to "twist the definition of nihilism to fit your own preconceived notions."

Well, actually not, according to Merriam-Webster:

1a : a viewpoint that traditional values and beliefs are unfounded and that existence is senseless and useless b : a doctrine that denies any objective ground of truth and especially of moral truths.

2a : a doctrine or belief that conditions in the social organization are so bad as to make destruction desirable for its own sake independent of any constructive program or possibility b capitalized : the program of a 19th century Russian party advocating revolutionary reform and using terrorism and assassination

I tend to focus on the rejection of moralism (1b), which is clear in my longstanding discussion of the anarcho-socialist and the neo-communist left, but also the left's ideology of death and destruction (2b).

No doubt there's a long body of Western philosophy that examines the impact of nihilism on scientific developments and social thought. Thus, folks into these more refined discourses on nihilism --- that to which I suspect BJKeefe alludes, but does not elaborate --- may find the discussion from Sean Kelly interesting, at New York Times, "Navigating Past Nihilism":

“Nihilism stands at the door,” wrote Nietzsche. “Whence comes this uncanniest of all guests?” The year was 1885 or 1886, and Nietzsche was writing in a notebook whose contents were not intended for publication. The discussion of nihilism ─ the sense that it is no longer obvious what our most fundamental commitments are, or what matters in a life of distinction and worth, the sense that the world is an abyss of meaning rather than its God-given preserve ─ finds no sustained treatment in the works that Nietzsche prepared for publication during his lifetime. But a few years earlier, in 1882, the German philosopher had already published a possible answer to the question of nihilism’s ultimate source. “God is dead,” Nietzsche wrote in a famous passage from “The Gay Science.” “God remains dead. And we have killed him.”

There is much debate about the meaning of Nietzsche’s famous claim, and I will not attempt to settle that scholarly dispute here. But at least one of the things that Nietzsche could have meant is that the social role that the Judeo-Christian God plays in our culture is radically different from the one he has traditionally played in prior epochs of the West. For it used to be the case in the European Middle Ages for example ─ that the mainstream of society was grounded so firmly in its Christian beliefs that someone who did not share those beliefs could therefore not be taken seriously as living an even potentially admirable life. Indeed, a life outside the Church was not only execrable but condemnable, and in certain periods of European history it invited a close encounter with a burning pyre.

Whatever role religion plays in our society today, it is not this one. For today’s religious believers feel strong social pressure to admit that someone who doesn’t share their religious belief might nevertheless be living a life worthy of their admiration. That is not to say that every religious believer accepts this constraint. But to the extent that they do not, then society now rightly condemns them as dangerous religious fanatics rather than sanctioning them as scions of the Church or mosque. God is dead, therefore, in a very particular sense. He no longer plays his traditional social role of organizing us around a commitment to a single right way to live. Nihilism is one state a culture may reach when it no longer has a unique and agreed upon social ground.

More at the link, but that sounds fair enough to me, if a bit minimalist. Basically, societies that have lost an agreed upon consensus of the appropriate, of the boundaries of social mores and values, have become nihilist in the sense Sean Kelly offers. It's not just a matter of religious faith but the social construction of moral right and political order. To the extent today that radicals attack traditional values as extreme --- attacks on proponents of heterosexual marriage, for example --- we've clearly lost a good deal of the decency that derives from a more fundamental set of commitments. The left not only rejects those commitments, but is intent to literally destroy those who stand in the way. Recall Diana West's essay following the passage of Prop 8 in 2008: "The State is Being Set." And the left's dishonesty and anti-intellectualism continued in the federal courts. See Michelle's, "Judicial activism + far Left radical activism = Courtroom intimidation."

And of course this is true in so many other areas, on issues of war and peace, the science of climate change, and the existence of Israel. The anti-intellectual foundations of the today's left --- foundations that are in essence nihilist as discussed --- are destroying individuals and societies. Melanie Phillips' book covers much of this ground as well: The World Turned Upside Down: The Global Battle over God, Truth, and Power.

Back over at Kelly's essay, the discussion assesses whether societies can reach accomodation over values, perhaps so that the ideal of faith in God is not the sine qua non for a life of virtue. Specifically, we could reject the notion that non-believers are automatically nihilist, and Kelly cites the great American novelist Herman Melville for inspiration. So yes, the debate might continue. But for me it's not so much faith per se, but that of commitment itself to the pursuit of the good, and what we've seen repeatedly is how the left rejects that goodness, and when leftists can't win fair and square they resort to dishonestly, intimidation and violence. As Kelly notes earlier in the essay: "The threat of nihilism is the threat that freedom from the constraint of agreed upon norms opens up new possibilities in the culture only through its fundamentally destabilizing force."

And one of those agreed commitments is that we treat those of different races with respect --- that is, we don't abuse them with racist attacks and, even worse, defend those attacks with the most reprehensible evasions and distortions of truth imaginable. But unfortunately, that's the going program at RepRacist3's dungeon of nihilist hatred, where folks there think of me as the opposite of albino Johnny Winter. Nope, no colorblindness at RepRacist3's stalking nihilist asshat central:

These are bad people, well outside the accepted normative commitments of decency and right in society.