Kirjahaku

A existential continuation of the philosophical thought of Albert Camus in his "Myth of Sisyphus" from the perspective of acceptance of nihilism as the only sound and valid morality available in Technological Society. Whereas the work of Camus and the work of most existential thought tries to avoid nihilism, this author accepts it and argues Acceptance of it as a means for the individual soul to find value in Technological Society. This work contains several essays dealing with the concepts of meaning in life, truth, and morality existentially and conceptually and pragmatically for solving conceptual problems in Technological Society.

A continuation and finalization of the author's prior writings in "An Existential Meta-Ethics" arguing that nihilism is a sound and the only existential morality in Technological Society. In these essays, the author argues a nihilist epistemology and ontology including a contemplation of the nihilist God. After rejecting suicide to make a leap to morality, the author argues that the only serious philosophical question remaining is the nihilist's relationship to God.

This is a contemplation of the meaning of the universal "law" in its modern sense of nonscientific law: in the universe of language discourse that results in decisions of legality and illegality. It further contemplates whether this universal can be naturalized to scientific law and seeks to determine whether such meaning and naturalization are or can be an existential philosophy of law. This contemplation will require contemplating the attributes of existentialism as they exist in plebeian lives that includes nihilism and not solely from the more popular academic patrician existentialism that excludes nihilism. Law and its decisions of legality and illegality existentially exist in the universe of normative language in the same way that mathematics and numbers exist in scientific language: decisions of legality and illegality as are numbers are as particular and as real as any bricks or stones thrown at us, yet law as is mathematics is an abstract universal. However, unlike mathematics using rationality to go from aesthetics to particular and empirical pragmatic truth, the aesthetics of the universal law becomes particular and empirical as a social construct by irrational decisions of legality and illegality with their rationality running backwards from their pragmatic truth to aesthetics. The only descriptive "is" in law consists of the pragmatic truth of the empirical execution upon law through decisions of legality and illegality. The universal law is used and is useful as a universal to describe a social construct that is an unopposed normative language with a monopoly on violence to enforce its normative statements. It is the final arbiter through violence of all morality and ethics within the social construct that created it; it is essentially an unopposed ethics with a monopoly on violence whose goal is the survival of the social construct that created it in its struggle with the universe to survive.

In this book, the author begins anew the foundational existential thought of the works of Kierkegaard and Camus. He argues that the old school existential three stages of assent from despair to meaning in life require dissolution of all three stages into nihilism as a morality based on action not on words for the individual trying simply to find meaning in the unavoidable incapacitating ruling class ideology - its ethics - of Technological Society. An opposition struggle to Technological Society so as to continue historical struggle cannot derive from ethics or even from socially acceptable morality but only from nihilism as a morality. Because God is the ultimate nihilist, this dissolution also acts as a theodicy.