готовим структуру

book/src/preface.md

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 В наше время термин **"нигилизм"** стало слишком избитым. Слишком много было написано на эту тему, и любое чувство безотлагательности, которое когда-то могло передаваться этим словом, притупилось из-за чрезмерной экспозиции. Результатом является голос, испорченный тоскливой фамильярностью и туманной неопределенностью. Тем не менее, немногие другие темы философских дебатов так непосредственно захватывают людей, мало или совсем не интересующихся философскими проблемами, как утверждение нигилизма в его самом «наивном» понимании: существование ничего не стоит. Настоящая книга вызвана убеждением, что в этом, казалось бы, банальном утверждении таятся скрытые глубины, которые еще предстоит озвучить философам, несмотря на обилие ученых книг и статей по этой теме. Хотя философская литература о нигилизме впечатляюще обширна и включает в себя несколько важных работ, из которых я многому научился, мотивом для написания этой книги было убеждение, что что-то фундаментальное философское значение осталось невысказанным и похоронено под научными исследованиями исторических истоков. , современные разветвления и долгосрочные последствия нигилизма. В самом деле, эти аспекты темы были так подробно расписаны, что самый простой способ прояснить цель этой книги — объяснить, чего она не делает.
  
 
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-The book is divided into three parts. Chapter 1 introduces the theme
-which governs the first part of the book, ‘Destroying the Manifest Image’,
-by considering Wilfrid Sellars’s distinction between the ‘manifest’ and
-‘scientific’ images of ‘man-in-the-world’. This opening chapter then goes
-on to examine the standoff between the normative pretensions of folk-
-psychological discourse, and an emerging science of cognition which
-would eliminate belief in ‘belief’ altogether in order to reintegrate mind
-into the scientific image. Chapter 2 analyses Adorno and Horkheimer’s
-influential critique of scientific rationality in the name of an alternative
-conception of the relation between reason and nature inspired by
-Hegel and Freud. Chapter 3, the final chapter of Part I, lays out Quentin
-Meillassoux’s critique of the ‘correlationism’ which underpins the
-Kantian–Hegelian account of the relationship between reason and nature,
-before pinpointing difficulties in Meillassoux’s own attempt to rehabilitate
-mathematical intuition. The second part of the book charts the ‘Anatomy
-of Negation’ and begins with Chapter 4, which examines how Alain
-Badiou circumvents the difficulties attendant upon Meillassoux’s appeal
-to intellectual intuition through a subtractive conception of being
-which avoids the idealism of intuition, but only at the cost of an equally
-problematic idealism of inscription. Chapter 5 attempts to find a way
-out of the deadlock between the idealism of correlation on one hand,
-and the idealism of mathematical intuition and inscription on the
-other, by drawing on the work of François Laruelle in order to elaborate
-a speculative realism operating according to a non-dialectical logic of
-negation. The third and final section of the book, ‘The End of Time’,
-tries to put this logic to work, beginning with Chapter 6’s critical recon-
-struction of the ontological function allotted to the relationship between
-death and time in Heidegger’s Being and Time and Deleuze’s Difference
-and Repetition. Finally, Chapter 7 recapitulates Nietzsche’s narrative of
-the overcoming of nihilism in light of critical insights developed over
-the preceding chapters, before proposing a speculative re-inscription of
-Freud’s theory of the death-drive, wherein the sublimation of the latter
-is seen as the key to grasping the intimate link between the will to
-know and the will to nothingness.
+The book is divided into three parts. Chapter 1 introduces the theme which governs the first part of the book, ‘Destroying the Manifest Image’, by considering Wilfrid Sellars’s distinction between the ‘manifest’ and ‘scientific’ images of ‘man-in-the-world’. This opening chapter then goes on to examine the standoff between the normative pretensions of folk-psychological discourse, and an emerging science of cognition which would eliminate belief in ‘belief’ altogether in order to reintegrate mind into the scientific image. Chapter 2 analyses Adorno and Horkheimer’s influential critique of scientific rationality in the name of an alternative conception of the relation between reason and nature inspired by Hegel and Freud. Chapter 3, the final chapter of Part I, lays out Quentin Meillassoux’s critique of the ‘correlationism’ which underpins the Kantian–Hegelian account of the relationship between reason and nature, before pinpointing difficulties in Meillassoux’s own attempt to rehabilitate mathematical intuition. The second part of the book charts the ‘Anatomy of Negation’ and begins with Chapter 4, which examines how Alain Badiou circumvents the difficulties attendant upon Meillassoux’s appeal to intellectual intuition through a subtractive conception of being which avoids the idealism of intuition, but only at the cost of an equally problematic idealism of inscription. Chapter 5 attempts to find a way out of the deadlock between the idealism of correlation on one hand, and the idealism of mathematical intuition and inscription on the other, by drawing on the work of François Laruelle in order to elaborate a speculative realism operating according to a non-dialectical logic of negation. The third and final section of the book, ‘The End of Time’, tries to put this logic to work, beginning with Chapter 6’s critical reconstruction of the ontological function allotted to the relationship between death and time in Heidegger’s Being and Time and Deleuze’s Difference and Repetition. Finally, Chapter 7 recapitulates Nietzsche’s narrative of the overcoming of nihilism in light of critical insights developed over the preceding chapters, before proposing a speculative re-inscription of Freud’s theory of the death-drive, wherein the sublimation of the latter is seen as the key to grasping the intimate link between the will to know and the will to nothingness.
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 Thanks to Dan Bunyard, Michael Carr, Mark Fisher, Graham Harman, Robin Mackay, Dustin McWherter, Nina Power, Dan Smith, Alberto Toscano, and my colleagues at the Centre for Research in Modern 
 European Philosophy: Eric Alliez, Peter Hallward, Christian Kerslake, Stewart Martin, Peter Osborne, Stella Sandford.