Professional Documents
Culture Documents
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
http://about.jstor.org/terms
The New School is collaborating with JSTOR to digitize, preserve and extend access to Social Research
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
BY HANS JONAS
i
-LNI IETZSCHE, in his time, said that nihilism, "the most uncanny
ence of the Copernican universe to human aspirations - the notknowing of things human on the part of that within which ali
things human have preposterously to be enacted - which constitutes the utter loneliness of man in the sum of things.
As a part of this sum, man is only a reed, liable to be crushed
at any moment by the forces of an immense and blind universe in
which it is but a particular blind accident. As a thinking reed
he is no part of the sum, not belonging to it, but radically different, incommensurable, for the res extensa does not think, and
nature is nothing but res extensa - body, matter, external magnil Der Wille zur Macht, 34.
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
eigner in the world, and in every act of true reflection tells of this
stark foreignness.
and therefore to his place in it. That place appears now as a shee
Pascal, "at being here rather than there; for there is no reason
why here rather than there, why now rather than then." Ther
had always been a reason before, so long as the world had been
regarded as life's cosmic home. But Pascal speaks of "this remo
corner of nature" in which man has to "regard himself as lost,
of "the little cell in which he finds himself lodged, I mean the
universe." The utter contingency of man's existence in the schem
deprives that scheme of any human sense as a possible frame o
reference for man's understanding of himself.
But there is more to this situation than the mere mood of
also means that nature has no reference to ends. With the ejection of teleology from the system of natural causes, nature, herself
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
tude, its spatial and temporal immensity. And though the contingency of man, of his existing here and now, is still a contingency
upon God's will, that will, which has cast me into just "this remote
corner of nature," is inscrutable, and the "why?" of my existence is
(Chicago) , vol. i (1950), from which also the quotations from Pascal have been
borrowed.
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
man and the world, with the loss of the idea of a kindred cosm
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
rently between the world and God. It is a duality not of supplementary but of contrary terms, a polarity of incompatibles, and
this fact dominates Gnostic eschatology. Basic to it is the feeling
of an absolute rift between man and that in which he finds himself
In its theological aspect it states that the Divine has no part and
no concern in the physical universe; that the true God, strictly
transmundane, is not revealed or even indicated by the world,
and is therefore the Unknown, the totally Other, unknowable in
terms of any worldly analogies. Correspondingly, in its cosmological aspect it states that the world is the creation not of God but
of some inferior principle; and, in its anthropological aspect, that
man's inner self - called the pneuma - is not part of the world,
of nature's creation and domain, but, within that world, is as
totally transcendent and as unknown by all worldly categories as
is its transmundane counterpart, the unknown God without.
That the world is created by someone is generally not doubted
in the mythological systems (though in some of the subtler systems
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
ment, of the negative of knowledge. What it reveals is unenlightened and therefore malignant force, proceeding from the
spirit of self-assertive power, from the will to rule and coerce which, as spiritual, is foolish and bears no relation to understanding and love. The laws of the universe are the laws of this rule,
and not of divine wisdom. Thus the essence of the cosmos is
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
of the formerly most divine part of the visible world, the cel
as such - now stared man in the face with the fixed glare o
mentary dread. Dread as a fundamental mood of beingworld first became articulate not in existentialism but in the
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
Before going any further, let us stop to ask what has here happened
setting. If not science and technology, what caused, for the human
aspirations.
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
ception. With the absorption of the city states into the mon
the relation between the individual and the cosmos, the lar
living whole. By this substitution the classical doctrine of
the great "city of gods and men," and to be a citizen of the universe, a cosmopolites, was now considered to be the goal by which
otherwise isolated man could set his bearings. He was asked, as
it were, to adopt the cause of the universe as his own, that is, to
identify himself with that cause directly, across all intermediaries,
and to relate his inner self, to relate his logos, to the logos of th
whole.
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
world in general. God is the name for the realm of ideas and
4 Wille zur Macht, 23, 24; cf. ibid., 4, "to live alone, 'without God and
morals.' "
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
ingly opposite attitudes are really of the same root, and are capable of strange combinations. The same basic argument supports
kind of action, with the idea of rendering to nature its own and
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
pairs, and the eschatological tension between them, with its irreversible directedness from past to future. We further observe
that all the terms used are concepts not of being but of happening,
gence into an existing world whose law is not mine. But the
image of the throw also imparts a dynamic character to the whole
of the existence thus initiated. In our formula this is taken up
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
its death-begotten resolve, into which the past has now been
gathered up. I repeat, there is no present to dwell in, only the
crisis between past and future, the pointed moment between,
balanced on the razor's edge of decision which thrusts ahead.
This breathless dynamism holds a tremendous appeal for the
contemporary mind, and my generation in the German twenties
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
absence of "nature" as a relevant topic from Heidegger's philosophy is in itself a revealing fact) obviously reflects its spiritual
denudation at the hands of physical science, and it has something
in common with the Gnostic contempt for nature. No philosophy
has ever been less concerned about nature, which, for it, has no
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
nihilism is also at the root of the radical temporality of Heidegger's scheme of existence, in which the present is nothing but
the moment of transience from past to future. If values are not
is thrown into an antagonistic, anti-divine, and therefore antihuman nature, modern man into an indifferent one. And only
the latter case represents the absolute vacuum, the really bottom-
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
to be sure, but one that has behind it the sanction of the neg
tive transcendence to which the positivity of the world is the
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms
This content downloaded from 142.58.129.109 on Thu, 06 Oct 2016 01:37:03 UTC
All use subject to http://about.jstor.org/terms