phenomenon, which groups itself around the concept of the will to power. Nietzsche s philosophy reaches its pinnacle through its double vision of the beyond-man and the eternal return.concept of Nihilism was theorized by the German philosopher with much originality. Let us think, writes Nietzsche, about this idea in its most frightening form: the existence, as it is, with no direction, nor aim, but coming back, inevitably, without an end to Nothingness: «the eternal return». This means, for him, the most extreme form of Nihilism, the everlasting Nihilism or «the absurd» [7, ​​p. 85]. Hesitates between the postulation of a trans-historic truth - as is his assertion regarding the principle of the will to power - and some epistemological sorts of Nihilism, which doubt not only the possibility of truth, but even the need and the desire of truth. But what is most important, probably, is that Nietzsche introduces the idea that the truth belongs to human practice, as a movement within a game where the rules are rather contingent than necessary. The evaluation of the claims for truth should be based on their effects and not on their capacity to represent a reality conceived as being separated from the human influence and independent of it.doctrine which made Nietzsche most famous probably is the rejection of what he calls « slave morality », meaning a traditional morality, which is rooted in the Christian spirituality and belongs to a weak crowd, whose interests were served by such values ​​as pity, meekness and friendship.« Ubermensch », i. e. the beyond-man, is the strong, creative individual which rises above slave morality, aiming at shaping new values ​​and forging a new meaning of life out of the paradox and world confusion.Nietzsche metaphorically intends to narrate us is the history of the next two centuries. He wishes to describe things to come, things that, in his thought, cannot occur differently: the ascension of Nihilism [7, p. 86]. For him, Christianity has reached its end. Nihilism becomes more and more powerful. It is the void that comes to being when Christian values ​​are in dissolution. «Since Copernicus, the man heads, with great velocity, from centre toward nothing» [7, ​​p. 88]. Has lost his focal point, he killed God. In The Gay Science Nietzsche describes the «fool», the one that brings to the others the news of God s death.Nietzsche said that «God is dead», the man being now on his own account, for Emil Cioran nothing is more important than what is created in solitude, face to face with God, regardless if one is a believer or not [8, p. 99]. For him, in a certain sense, the last step of Nihilism means a sort of absorption into God.can be maintained that the Nihilism of the Romanian thinker gets transformed into mysticism. Nevertheless, the author says that he is not a Nihilist, although denial always tempted him [4, p. 193]. The feeling of nothingness tempted him since childhood, following an illumination that Cioran fails to define. Thus his atheism, proclaimed in his youth, conceals a great inquietude. His young age was marked by a reaction against the Church, as well as against God. He lacked faith, because he considered himself organically inapt to believe. From here stems his affirmation that he suffers from cureless doubt.by both the temptation of the Absolute and the persistent feeling of the void, Cioran could hope nevertheless that there are moments in which no matter how far away we are from faith, we don t picture a better interlocutor for us than God.Romanian thinker reaches a sort of ecstasy grace to some illuminating moments which led him to the knowledge of the supreme happiness Mystics were talking about. In this sense, he confesses that beyond this happiness, for which we are only exceptionally and only for a brief while called to witness, nothing possesses a true existence; we live in the realm of shadows. Anyway, if from heaven or from hell, one does not come back the same.is his major preoccupation, breathing through all his work: Tears and Saints, On the Drawback of Beig Born, On God. Mysticism is for Cioran an exceptional experience. Somehow, he identifies himself with the blissfulness. It is an extreme experience which he seems to have lived more than once (four times, he confesses), maybe for converting to faith. But these experiences do not bring him to faith. He maintained that one can live such experiences with or without faith [9, p. 103]. Can say that Emil Cioran was a Mystic until a certain moment. Mystic void leads to Nothingness, but a type of Nothingness which, in the same time, means the All or the Being. Nothingness in Mysticism, says., Is what starts after God, or, even better, after the divine - therefore we may speak here of a true osmosis between Nihilism and Mysticism.Lacrimi § i sfinti...
