This book recovers Dionysus and Apollo as the twin conceptual personae of life’s dual rhythm in an attempt to redesign contemporary theory through the reciprocal but differential affirmation of event and form, body and thought, dance and philosophy.

This book recovers Dionysus and Apollo as the twin conceptual personae of life's dual rhythm in an attempt to redesign contemporary theory through the reciprocal affirmation of event and form, earth and world, dance and philosophy. It revisits Heidegger and Lévi-Strauss, and combines them with Roy Wagner, with the purpose of moving beyond Nietzsche's manifold legacy, including post-structuralism, new materialism, and speculative realism. It asks whether merging philosophy and anthropology around issues of comparative ontologies may give us a chance to re-become earthbound dwellers on a re-worlded earth.

New readings and perspectives on Nietzsche's work are brought together in this collection of essays by prominent scholars from North America and Europe. They question whether Nietzsche's work and the conventional interpretation of it is rhetorical and nihilistic.

Nihilism seems to be per definition linked to violence. Indeed, if the nihilist is a person who acknowledges no moral or religious authority, then what does stop him from committing any kind of crime? Dostoevsky precisely called attention to this danger: if there is no God and no immortality of the soul, then everything is permitted, even anthropophagy. Nietzsche, too, emphasised, although in different terms, the consequences deriving from the death of God and the collapse of Judeo-Christian morality. This context shaped the way in which philosophers, writers and artists thought about violence, in its different manifestations, during the 20th century. The goal of this interdisciplinary volume is to explore the various modern and contemporary configurations of the link between violence and nihilism as understood by philosophers and artists (in both literature and film).

Keith May discusses the development, and frequent misunderstanding of, tragedy - explaining the insights of Nietzsche in "The Birth of Tragedy". He looks at its history from the early Greek playwrights, to Renaissance drama, up to more modern writers of tragedy such as Ibsen and Hardy.

In the turbulent period between 1870 and 1930, the contours on modernity were taking shape, especially the connections between technology, politics and aesthetics. The trilogy The Nihilist Order traces the genealogy of the nihilist-totalitarian syndrome. Until now, nihilism and totalitarianism were considered opposites: one an orderless state of affairs, the other a strict regimented order. On closer scrutiny, however, a surprising affinity can be found between these two concepts that dominated the history of the first half of the twentieth century. Starting with Nietzsche's philosophy, this book traces the development of an intellectual school characterised by the paradoxical dual purpose of a wish to destroy, coupled with a strong desire to create imposing structures. This explosive combination of nihilist leanings together with a craving for totalitarianism was an ideal of philosophers, cultural critics, political theorists, engineers, architects and aesthetes long before it materialised in flesh and blood, not only in technology, but also in fascism, Nazism, bolshevism and radical European political movements. Friedrich Nietzsche, Georges Sorel, the Italian Futurists, led by Filippo Tommaso Marinetti, and Ernst Jünger were all well-known intellectual and cultural figures. Here they are seen and understood in a different light, as creators of a modern political mythology that became a source of inspiration for belligerent ideological camps. Among the ideas propagated by this school, and later adopted by totalitarian regimes, were historical nihilism, a revolt against the rationalistic and universalistic pretensions of the Enlightenment, an affirmation of the dynamism of modern life, and the replacement of the traditional Judeo-Christian values of good and evil by other dualities such as authenticity and decadence. Concurrently there took place affirmation of the technological era, the creation of a 'new man' and a violent order, and the birth of a new political style in place of traditional world-views. When channelled into the political sphere, these aesthetic nihilist ideas paved the way for the rise of totalitarianism.

Climate change and the apocalypse are frequently associated in the popular imagination of the twenty-first century. This collection of essays brings together climatologists, theologians, historians, literary scholars, and philosophers to address and critically assess this association. The contributing authors are concerned, among other things, with the relation between cultural and scientific discourses on climate change; the role of apocalyptic images and narratives in representing environmental issues; and the tension between reality and fiction in apocalyptic representations of catastrophes. By focusing on how figures in fictional texts interact with their environment and deal with the consequences of climate change, this volume foregrounds the broader social and cultural function of apocalyptic narratives of climate change. By evoking a sense of collective human destiny in the face of the ultimate catastrophe, apocalyptic narratives have both cautionary and inspirational functions. Determining the extent to which such narratives square with scientific knowledge of climate change is one of the main aims of this book.

Disputing the common misconception that nihilism is wholly negative and necessarily damaging to the human spirit, John Marmysz offers a clear and complete definition to argue that it is compatible, and indeed preferably responded to, with an attitude of good humor. He carefully scrutinizes the phenomenon of nihilism as it appears in the works, lives, and actions of key figures in the history of philosophy, literature, politics, and theology, including Nietzsche, Heidegger, Camus, and Mishima. While suggesting that there ultimately is no solution to the problem of nihilism, Marmysz proposes a way of utilizing the anxiety and despair that is associated with the problem as a spur toward liveliness, activity, and the celebration of life.