Habili.-schr.--Philosophische Fakultät I--Universität Regensburg, 1994. / Bibliogr. p. 303-316.

Texte remanié de: Dissertation--Philosophie und Geisteswissenschaften--Berlin--Freie Universität, 2006. / Bibliogr. p. 326-339.

Würzburg, Universiẗat, Diss., 2004. / Erscheinungsjahr an der Haupttitelstelle: 2003.

Texte remanié de: Diss., 1994. / Bibliogr. p. 256-271.

In this thesis I explore the attempt by Arthur Schopenhauer, Friedrich Nietzsche and Georges Bataille to confront the problem of the meaning and value of existence. I consider each of these philosophers as involved in the development of a stream of post-Kantian thought that, following Nick Land, I call libidinal pessimism. Libidinal pessimism is both the metaphysical principle of the primacy of willing as the fundamental reality, and the moral principle that the greatest value to our existence is to be found in liberating willing from the small-scale concern of the good of individual beings. Each sees a crisis in the dominance of optimism: the belief that willing is commensurate with the good of individuated beings. They attack the dominance of optimism not just in the history of philosophy, but also in the values that dominate the culture at large. My contention is that these thinkers were provoked to think about the meaning and value of existence by encountering the tragic sublime: a pleasure in the destruction of the happiness of the individual. This affective intensity provokes them to the realisation that our will is not directed towards the happiness of the individual, contra the dominant values of our culture. Yet since the tragic sublime is non-conceptual, its implications for the meaning and the value of existence are not explicit. The task of philosophy is to conceptualise this affective intensity to specify the inadequacy of the values that dominate the age, and to assert the values that can liberate human possibility from its current wretchedness to a new glory. To structure the thinking of these philosophers on the problem of existence, I analyse their thinking using the following logical model: 1) specifying what they regard as the predominant symptoms of the problem regarding existence, our current wretchedness; 2) their diagnosis of the source of this wretchedness in the dominant optimism; 3) their pronouncement of the solution to this problem, through liberating willing from the small-scale; and 4) their prescription for how to overcome this problem, for how the tragic sublime can liberate willing from the fetters of a concern for individuated beings. In elaborating upon the thinking of these philosophers as a definite stream of post- Kantian thought, I also highlight how each engages with the thinking of the earlier of the philosophers. I explore how Schopenhauer's philosophy develops out of Kant's philosophy, how Nietzsche develops the thinking of Schopenhauer and how Bataille develops the problematics of Schopenhauer and Nietzsche. Through this I attempt to explore how these three philosophers mark a development in the attempt to conceptualise the tragic sublime as the key to address the problem of the meaning and value of existence.

Diss.--Philosophische Fakultät der Friedrich-Alexanders Universität Erlanger, 1914. / Bibliogr. p. VII-VIII.

Thèse--Montauban. / Bibliographie: p. [5]-8.

Inaug.-Diss.--München. / Lebenslauf. "Literatur": p. [vii]-viii.

In this thesis I explore the attempt by Arthur Schopenhauer, Friedrich Nietzsche and Georges Bataille to confront the problem of the meaning and value of existence. I consider each of these philosophers as involved in the development of a stream of post-Kantian thought that, following Nick Land, I call libidinal pessimism. Libidinal pessimism is both the metaphysical principle of the primacy of willing as the fundamental reality, and the moral principle that the greatest value to our existence is to be found in liberating willing from the small-scale concern of the good of individual beings. Each sees a crisis in the dominance of optimism: the belief that willing is commensurate with the good of individuated beings. They attack the dominance of optimism not just in the history of philosophy, but also in the values that dominate the culture at large. My contention is that these thinkers were provoked to think about the meaning and value of existence by encountering the tragic sublime: a pleasure in the destruction of the happiness of the individual. This affective intensity provokes them to the realisation that our will is not directed towards the happiness of the individual, contra the dominant values of our culture. Yet since the tragic sublime is non-conceptual, its implications for the meaning and the value of existence are not explicit. The task of philosophy is to conceptualise this affective intensity to specify the inadequacy of the values that dominate the age, and to assert the values that can liberate human possibility from its current wretchedness to a new glory. To structure the thinking of these philosophers on the problem of existence, I analyse their thinking using the following logical model: 1) specifying what they regard as the predominant symptoms of the problem regarding existence, our current wretchedness; 2) their diagnosis of the source of this wretchedness in the dominant optimism; 3) their pronouncement of the solution to this problem, through liberating willing from the small-scale; and 4) their prescription for how to overcome this problem, for how the tragic sublime can liberate willing from the fetters of a concern for individuated beings. In elaborating upon the thinking of these philosophers as a definite stream of post- Kantian thought, I also highlight how each engages with the thinking of the earlier of the philosophers. I explore how Schopenhauer's philosophy develops out of Kant's philosophy, how Nietzsche develops the thinking of Schopenhauer and how Bataille develops the problematics of Schopenhauer and Nietzsche. Through this I attempt to explore how these three philosophers mark a development in the attempt to conceptualise the tragic sublime as the key to address the problem of the meaning and value of existence.

In this thesis I explore the attempt by Arthur Schopenhauer, Friedrich Nietzsche and Georges Bataille to confront the problem of the meaning and value of existence. I consider each of these philosophers as involved in the development of a stream of post-Kantian thought that, following Nick Land, I call libidinal pessimism. Libidinal pessimism is both the metaphysical principle of the primacy of willing as the fundamental reality, and the moral principle that the greatest value to our existence is to be found in liberating willing from the small-scale concern of the good of individual beings. Each sees a crisis in the dominance of optimism: the belief that willing is commensurate with the good of individuated beings. They attack the dominance of optimism not just in the history of philosophy, but also in the values that dominate the culture at large. My contention is that these thinkers were provoked to think about the meaning and value of existence by encountering the tragic sublime: a pleasure in the destruction of the happiness of the individual. This affective intensity provokes them to the realisation that our will is not directed towards the happiness of the individual, contra the dominant values of our culture. Yet since the tragic sublime is non-conceptual, its implications for the meaning and the value of existence are not explicit. The task of philosophy is to conceptualise this affective intensity to specify the inadequacy of the values that dominate the age, and to assert the values that can liberate human possibility from its current wretchedness to a new glory. To structure the thinking of these philosophers on the problem of existence, I analyse their thinking using the following logical model: 1) specifying what they regard as the predominant symptoms of the problem regarding existence, our current wretchedness; 2) their diagnosis of the source of this wretchedness in the dominant optimism; 3) their pronouncement of the solution to this problem, through liberating willing from the small-scale; and 4) their prescription for how to overcome this problem, for how the tragic sublime can liberate willing from the fetters of a concern for individuated beings. In elaborating upon the thinking of these philosophers as a definite stream of post- Kantian thought, I also highlight how each engages with the thinking of the earlier of the philosophers. I explore how Schopenhauer's philosophy develops out of Kant's philosophy, how Nietzsche develops the thinking of Schopenhauer and how Bataille develops the problematics of Schopenhauer and Nietzsche. Through this I attempt to explore how these three philosophers mark a development in the attempt to conceptualise the tragic sublime as the key to address the problem of the meaning and value of existence.