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to explore his Nietzsche's early and later response to nihilism and pessimism focused on reading I.This essay is focused on Nietzsche’s unique reading of the Pandora myth as it appears in Human, All Too Human and develops an interpretation of Hope, the most profound evil of the many evils released by Pandora infecting the human condition, as it might be understood in relation to Nietzsche’s analysis of the ancient Greeks in The Birth of Tragedy. In reading this early work of Nietzsche, modes of comportment that fall under two specific categories are considered: Passive Nihilism-Pessimism of Decline and Active Nihilism-Pessimism of Strength as understood by Nietzsche in the late compilation of his notes published as The Will to Power. Ultimately, this essay explores the artistic responses to the bleak and pessimistic conditions of the Greeks’ lives found in the Apolline art in the Homeric Greeks and the tragic-art of the Greeks, which Nietzsche argues is the ultimate expression of art as the merging of the “aesthetic” principles of the Apolline and Dionysiac. These aesthetic responses are elucidated in and through the comparison to modes of existence that impede the spirit’s optimal, flourishing development, specifically, as expressed through Christianity and “Socratic optimism” in the superior power of human reason.

« Dieu, c’est la solitude des hommes » rétorque, dans Le diable et le bon dieu, le noble capitaine Goetz au modeste curé Heinrich. La phrase fait mouche autant que problème dans la bouche d’un personnage qui ne croit plus au ciel, à l’instar de l’auteur qui lui donne le jour. En cherchant à élucider cette formule énigmatique, on tente ici de reconstituer, à travers toute l’œuvre de Sartre, le puzzle de la solitude, le philosophe tenant à son sujet un discours cryptique à l’aune duquel se mesurent un athéisme méthodologique double autant qu’une anthropologie phénoménologique trouble.

To explain Mulla Sadra’s viewpoint of the relationship of practical wisdom and Sharia, one needs to turn to the explanation of human soul and its perfection (happiness). It should be mentioned that the nature of practical wisdom and its principles are specified based on the definition that is offered of happiness. According to Mulla Sadra, true happiness lies in human soul’s acquisition of rational truths and becoming a subject to the divine forms and the highest possible state for it is understanding divine presence; this is considered to be the ultimate goal of Sharia and divine laws. In fact, Mulla Sadra introduces practical wisdom to be part of Sharia and this is why Sharia and practical wisdom are thought by him to be pursuing the same objective. Generally speaking, relationship of Sharia and practical wisdom is envisaged as an extension of the “mode of absolute generality and specificity”; because according to Mulla Sadra, practical wisdom, as the act of teaching the method of advancement of the stations and stage of God-wayfaring and path of servitude, is part of Sharia. One may seek for the cause of this in the richness of Islamic doctrines in the domain of practical wisdom and explanation of its patterns in religion and Sharia; however, richness of Islamic doctrines and Sharia does not make us needless of the explanation and presentation of effective solutions for application of practical wisdom. This is in fact exactly what Mulla Sadra has neglected in this area.