Interest in the post-nihilist tendency is definitely on the rise. But what can be really be said about thinking that attempts to deflate thinking, other than its contradiction is not performative but narratological? “Nihilism” is simply the linguistic-aesthetic form our anxieties take after the humiliating experience of having our phantasies displaced by a world outside our ego. This is just step one. Every step we take after nihilism is a movement towards something less dramatic but infinitely more substantial. We return home to a dark wilderness within which we had always already carved our niches. Yet, we need not resent this state of affairs. We can embrace the opportunities afforded and celebrate our awkward freedoms. We can adapt and assemble; we can flee or found new communities. We can become and be different.
Nothing is more essential in a full and genuine apocalypticism than the coincidentia oppositorum which it realizes between an absolute No-saying and an absolute Yes-saying, one inseparable from the final advent of an absolute darkness and an absolute light. This is luminously clear in Nietzsche’s proclamation of the death of God, already the madman’s proclamation of the death of God (The Gay Science, par. 125) reveals that we are now straying as through an infinite nothing, night and more night is coming on all the while, a night of the world which is an apocalyptic night, and one which is the deepest ending in history. Here, the death of God is not only an ultimate historical event, it is the most ultimate event that has ever occurred, one wiping away our entire horizon. But even if this is the darkest of all nights, it is nevertheless the most glorious of all possible dawns, for it releases an absolute and final Yes-saying, a Yes-saying which is the very opposite of ressentiment, and a Yes-saying whose revelation is Nietzsche’s ultimate calling. Now and only now a history inaugurated by ressentiment is ending, an ending that is the ending of the actuality of every possible subject, and is that ending precisely because it is the death of God. Yet this is the very death releasing a final and ultimate nihilism, a nihilism which is the tomb of God, and a nihilism which is the very arena of the ecstatic affirmation of a uniquely modern or postmodern Eternal Recurrence.[source]