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By Patrick O'Connor

A Lament for the Soul of Atheism. actual Atheism for actual Atheists. Rooted in continental philosophy, phenomenology and existential philosophy, Atheism Reclaimed is unique in its try to create varied existential innovations to provide expressions to what an genuine atheism could seem like for the twenty first Century. using thinkers like Heidegger, Nietzsche, Bataille and Ranciere, Virno and Sartre, Patrick O,Connor opens up a brand new course for atheist proposal in accordance with questions of time, fact, items and equality against extra conventional clinical materialist money owed that underline traditional atheism. O'Connor engages with 5 key moments that, he argues, let us start to construct a brand new conceptual discourse for atheism: Nietzsche's reaction to nihilism; the function of items; an atheistic interpretation of Heidegger's account of time; the unusual relation among fact and violence; and a refiguring of notions of the common.

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3 The atheism I will here propose takes the tradition of continental philosophy seriously. This is because it attempts to overcome the drive to nothingness and death which the mechanistic worldview of modern science has inaugurated. The point remains germane to this discussion. True atheism has to ground its actions in concrete and practical life and must be divorced from deathly mechanism, and the reduction of humans into brute objects of study. Nihilism, as defined by Nietzsche, indicates that our contemporary culture is suffering from an historical malady: the belief in nothing and the desire to perpetuate that nothing.

This is the claim that reality is fractured into different and relative truths which undermine all unified and coherent meaning. In perspectives, truth becomes nothing except subjective truth, where by extension everyone has a claim to the true. Nietzsche’s atheist vector is thus Platonic, at least in this instance, in its desire to overcome the world of self-satisfied subjective opinion. This nihilistic malaise must be overcome in order to understand the connection of the human to its world, to itself, its possibilities and the far-reaching historical nature essential to its life.

However, death in the Platonic sense is the true realm of that of which we can be certain. 16 Things always have their beyond; that which is most intimate with things is their own mortality. It is for this reason that things can open up to us that which is of the greatest significance. The death of the life of things opens up the whole domain of existence in all its nuance and possibility. To know, to love deeply and truly, is at one and the same time a reflection on how the things closest to us are embroiled in death.

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