Tikrovės spektrai. Vakarų nihilizmas tarp diagnozės ir teorijos

LTNihilizmo ryšį su tikrovės problema ir jo buvimą performatyvu signalizuoja pats monografijos pavadinimas ir jos paantraštė. Šios įžvalgos persmelkia visą knygos turinį. O jos struktūrą lemia šių įžvalgų projekcija į "šviežiausią", galima sakyti, "topinę" filosofinę dabarties problematiką, kuri, ir tai visai nekeista, prikelia iš užmaršties ne tik ne naujas, bet labai archajiškas, netgi "fosilines" temas. Pirmąją monografijos dalį "Nihilizmo paraštės" galima laikyti tam tikru teoriniu tiltu tarp "Nihilizmo ir Vakarų filosofijos" bei "Tikrovės spektrų". Viena vertus, joje pratęsiama Vakarų nihilizmą reprezentuojančių temų analizė, kita vertus, atskleidžiamas šių temų nihilistinio iškilimo teorinis pagrindas - jų sąsaja su tikrovės problema - ir nagrinėjami saviti nihilistiniai tikrovės praradimo ir jo teorinio "sugriebimo" būdai. Antroji monografijos dalis - "Tikrovės sugrįžimas" - yra centrinė. Čia nihilizmo ir negatyvumo problematikos teorinė filosofinė analizė yra orientuojama į realybės ir tikrovės konceptų perskyros reikšmę tikrovės sampratai, taip pat į naujai iškylančią derealizacijos ir performatyvumo problematiką bei jų ryšį su nihilizmu. Trečioji monografijos dalis "Nihilizmas ir įstatymo ontologija" yra paremta nihilizmo sąsajos su negatyvumo problema apskritai suformuota nuostata apie tam tikrą įstatymo, o gal net teisės srities ontologinį "pirmumą", savotišką iškylančią galimybę įstatymo, teisės, teisingumo ontologijos sritį laikyti "pirmąja filosofija". Tai palyginti drąsi hipotezė. Bet kaip tik tokiam žingsniui autorę inspiruoja negatyvumo problematiką plėtojančių autorių - Hegelio, Heideggerio, Derrida, Agambeno - mąstymo analizė.Taigi "Tikrovės spektrai" teigia, kad įstatymų prasilenkimas su teisingumu, teisės buvimas anomijos sąskaita, įstatymo formalios "prigimties" reikalavimas nihilistiškai (kaip niekas kitas?) užklausia apie pačią tikrovę. [Leidėjo anotacija]Reikšminiai žodžiai: Filosofija; Nihilizmas; Realybė; Postmodernizmas; Globalizmas; Hermeneutika; Philosophy; Nihilism; Reality; Postmodernism; Globalism; Hermeneutics.

ENIn my first monograph on nihilism, "Nihilism and Western Philosophy" published a good decade ago, the philosophical problem of nihilism was analyzed in detail for the first time in Lithuania. Although nihilism is one of the great topics within the European philosophical tradition, it has not been discussed in more detail in Lithuania as a separate, distinctive problem. Therefore, in this monograph I try to fill this lacuna in the body of Lithuanian philosophical research - a body of research that is significant from the point of view of various philosophical perspectives - ontology, hermeneutics, phenomenology, philosophy of religion, etc. All in all, the book "Nihilism and Western Philosophy" firstly addresses the very issue of the theoretical approach to nihilism, in an attempt to create the broadest and deepest context in which the problem of nihilism is immersed. The originality of my theoretical approach to the problem of nihilism comes from the insight into the possibility of linking two paths of study, usually considered to be distinctive, - the history of "nihilism" and the history of "Nothingness". In this very context I raised the question “what is nihilism?” and discussed the meaning of "overcoming it". Thus, it was my attempt to inquire into the meaning (or "essence") of nihilism and to look at the history of nihilism from the perspective of post-metaphysical philosophy, by raising the question of what is common between individual historical forms of nihilism and whether there is a possibility to emphasise theoretical models, that give sense to the Western concepts of nihilism. However, "Nihilism and Western philosophy" is not a theoretical "full stop", as it were, in the the research of nihilism.Quite the contrary - this book encourages the use of other punctuation marks corresponding to the theoretical orthography of nihilism - question marks, colons, quotation marks, etc. What are then the main theoretical conclusions and findings of the monograph mentioned above that give ground to my former statement? Although there are many theoretical insights that I could consider as the result of "Nihilism and Western philosophy", I would distinguish two main ones. Not only because they concentrate, accumulate many other, less universal, theoretical observations on nihilism, but also because the newly introduced monograph "Specters of Reality" is precisely based on the development of these two basic theoretical insights. One of them is the insight that nihilism is not a theoretical description of a "given" reality but rather a performative act "par excellence". This insight comes not only from being able to notice the lack of coincidence between the theoretical and the diagnostic aspects of nihilism, but also from the emphasis on the tension between these aspects. Another one is the "genealogical" connection of nihilism with the problem of "reality". After all, the analysis which treated nihilism not only as an event of the "spirit" (historical nihilism, nihilism in the "true sense of the word") but also as speculative nihilism (history of Nothingness) has revealed that in nihilism, in one way or another, reality is being "lost". This is evidenced by all the diagnoses of the nihilism of derealization (especially with regards to literature) as well as various theories of nihilism.Reality is lost when, during reflection, the immediate faith turns into "faith" (Fyodor Dostoevsky’s Stavrogin, Jean-Paul Sartre, Gianni Vattimo), and when thinking competes with being (Soren Kierkegaard, Martin Heidegger) or, ultimately, when the border between the real and the unreal is being disappeared (Jean Baudrillard). And that is nihilism. These two fundamental theoretical insights - the relationship between nihilism and the problem of reality and its presence as a performative - are also signaled by the title of the monograph being presented, and its subtitle - "Specters of Reality. Western Nihilism between Diagnosis and Theory". These insights permeate the entire content of the book. And the structure of "Specters of Realit" is determined by the projection of these insights into the "freshest", perhaps, "top" philosophical problem of the present, which, unsurprisingly, raises from the oblivion not only new but also very archaic, even "fossil" topics. The first part of the monograph - "Margins of Nihilism" - may be considered to be a kind of theoretical bridge between "Nihilism and Western Philosophy and Specters of Reality". On the one hand, it continues the analysis of topics representative of Western nihilism, and on the other hand, reveals the theoretical foundations of these topics’ nihilistic rise - their connection with the problem of reality - and explores peculiar nihilistic ways of losing reality and theoretical "grasp" of this loss of reality. [...]. [Extract, p. 371-373]