Nihilism

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Brassier starts his philosophical journey by undertaking the contrast between the ‘manifest’ and the ‘scientific’ images of reality. This way, he accomplishes to undermine the reality of subjective experiences through his own brand of realism that finds its culmination in the overt skeptical view he possesses towards phenomenology. He asserts the upholding of the enlightenment legacy at all costs and admonishes the thinking creatures to pursue the enlightenment legacy right through to its ends. In a slightly apocalyptic tone to begin with, he sets his aim right when he talks about the defunct subject of philosophy and then claims “…philosophy is neither a medium of affirmation nor a source of justification, but rather the organon of extinction.” Continental philosophy has always held Materialism and Realism as hostile to each other, but for Brassier, ‘material’ only denotes a blockade thus indicating a point where thought fails. His book, ‘Nihil Unbound‘ is therefore an attempt to accolade the return to matter without assuming a pre-established harmony between the conceptual apparatus and the world. Nihilism for Brassier has nothing to do with the limitations of reason in apprehending the meaning of existence in the world nor a crisis ridden subjectivity. Nihilism is:

the unavoidable corollary of the realist conviction that there is a mind-independent reality, which despite the presumptions of human narcissism, is indifferent to our existence and oblivious to the ‘values’ and ‘meanings’ which we would drape over it in order to make it more hospitable.

Brassier asks of philosophers not to try to mend ways to suture the discordance between men and nature, either by positing the meaningfulness or purposefulness of life, as for him, nature isn’t particularly benevolent. Brassier opens the first part of the book by focusing on the disjunction between reality and thought, nature and reason and strongly contends the view of thought being transcendentally separate from nature.

As briefly mentioned above, the genesis of Brassier’s philosophy is from contrasting the ‘manifest’ and the ‘scientific’ images. The former being the conception of man as created by himself and the latter being the image of man as getting created by the ‘complex physical system’ in the words of Wilfred Sellars. Both these thinkers agree on the dominance of ‘manifest’ image controlling the way philosophy is done today, albeit in varying degrees as practiced on the continent and in the Anglo-speaking countries. The shared thinking although spanning 4 decades, does not mitigate the profound hostility they both connect with philosophers as against the ‘scientific’ image that is held culpable for robbing a person his self-intentionality. This is the point of departure for Brassier with regards to Sellars as the latter holds the primacy of the ‘manifest’ image, while unable to legitimize the ‘scientific’ image as a substantive derivation from ‘manifest’ image. Brassier is against this reductionism of the ‘Philosophical’ with regard to the ‘Scientific’. This position of anti-reductionism culled with the disjunction-ing of reason and nature is his primary import.

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