This thesis interrogates Nietzsche's ubermensch, a figure capable of overcoming the universal absence of value, and asks how it might logically be realised in light of postmodern developments in nihilism, capitalism and technology. We argue that in order to exist beyond the nihilistic nature of capitalism, one possible solution might be superintelligent artificial intelligence. We first explore the oft-overlooked problem of the village atheist, who rejects god whilst still clinging to theological values. We next look to nihilism in postmodemity, analysing (...) semiotic and hermeneutic developments and highlighting the forces that dictate contemporary society. We then tum to capitalism, understood as a repetition of Christianity, redefining the village atheist as a figure trapped in the nihilism of semiocapitalism. Finally, we tum to technology and the future, where we reject transhuman narratives as farther repetitions of salvation, instead developing an understanding of superintelligent AI as ubermensch based on its potential to exist beyond the trappings of manmade value. This thesis simultaneously outlines the difficulties of overcoming nihilism through transhumanism whilst highlighting the dangers of embracing ubermensch, instead suggesting that a reclamation of the human posits greater grounds for survival, where the embrace of a hermeneutics of nihilism allows for smaller short-term truths. (shrink)

Resumen Nicolás Gómez Dávila caracteriza la Modernidad democrática como una época gnóstica. En este artículo pretendo reconstruir esta caracterización a partir de una lectura intertextual de Textos. Desde una filosofía de la historia y desde una antropología filosófica Gómez Dávila interpreta fenómenos históricos como la Modernidad y la democracia con una perspectiva que privilegia lo religioso. Su conclusión es que en la Modernidad democrática el ser humano se ha arrogado atributos divinos, es decir, se ha divinizando. Así, intentaré mostrar cómo (...) funciona la intertextualidad de Textos en la crítica a la Modernidad democrática y ofreceré además algunas consideraciones críticas.Nicolás Gómez Dávila characterizes democratic Modernity as a gnostic age. This article pretends to reconstruct his characterization by way of an intertextual reading of Textos. Gómez Dávila’s thesis is derived from a philosophy of history and a philosophical anthropology; both allow him to interpret Modernity from a religious perspective. His conclusion is that democratic Modernity bestows human beings unlimited sovereignty, which for him means gnostic divinization. Thus, I intend to explain how intertextuality works in the assessment of democratic Modernity and put forward a few critical considerations. (shrink)

This dissertation deals with the tragic vision that motivates certain key aspects of Theodor W. Adorno’s philosophy. While in the formative early work, the Dialectic of Enlightenment, co-written with Max Horkheimer, the tragic views are clear, in later works, such as the Aesthetic Theory and the Negative Dialectics, they are only implicit. The study reconstructs the tragic vision found in the Dialectic of Enlightenment and uses it as a key to understand Adorno’s mature philosophy. A tragic vision is born when (...) specific philosophical convictions regarding agency and morality coalesce with certain ethical and political conditions. A tragic vision forms the grounds for tragic views. For Adorno, the key convictions rise out of the failures of reason and culture to enable the eradication of unnecessary suffering by creating the kind of conditions in which human beings could flourish. These convictions give rise to a view of humanity as blind to its own shortcomings and thus doomed to perpetuate suffering in the name of progress and growth. Adorno’s persistent negativism prevents him from offering practical solutions for changing the world, but he does offer a scathing critique of the modern world that continues to resonate with new generations of readers. The analysis of the tragic vision presented in this dissertation will highlight the fundamental philosophical and ethical commitments underlying Adorno’s views and will thus allow both situating his work into a larger cultural context and juxtaposing it with the work of other philosophers, as well as other writers, thereby opening new vistas for research not just on Adorno but on continental philosophy, social theory, and the domain of arts and letters at large. (shrink)