The Being of beings is disclosed not in the average everyday participation by which any given being is involved with its world; nor is Being that which is reducible simply to a mere “presence,” an occupation of lived space and time.
Rather, Being itself unveils itself as it is only at the boundaries of existence. Whereas average everydayness is constituted in the perpetual cycling through the proverbial motions, the true nature of Being is only made manifest as disclosed through the absurd paradoxes of Being generally — available only at transcendence of the very boundaries of what it means for anything to be anything at all.
The confrontation with Being at the boundaries of existence takes place as a “clearing,” or a cutting-off from the average everyday manner by which Being is forgotten, lost amid the nauseating sameness of one’s fallenness. The experience of the boundaries of existence is a coming to the fore of that which was previously concealed — and in this very unconcealment one comes face to face with that “uncanniest of all guests” — the dreaded nothingness.
The crossroad of nothingness takes form as a paroxysm of Being — Kierkegaard’s dread or Heidegger’s angst, or the blackest melancholy upon which all is swept away. It is here that one encounters the liminal space and temporality of Being as it is; a paradoxical twilight between being and non-being; something and nothing; the real and the unreal; never-was and never-to-become. Everything is possible and equally impossible; the conflagration in which all is reduced to unidentifiable rubble and properly discarded into the dustbin of history.
Like the contours of a silhouette or the distinctive edges of the shadow casting itself against the wall, the boundaries of existence differentiate the is from the is-not; and has at the same time the tendency to reveal everything as an in-vain. This is precisely the encounter Schopenhauer had in mind, despite his inability to break free from Kant’s transcendental gaze. Yet Herr Schopenhauer’s insight into the irrational structure of desire is both telling and revealing — whether at the whim of our forgetfulness of being or the aimless drive of the will to live, the sheer pointlessness of it all only becomes clear at the margins, and must necessarily remain hidden lest we give in to annihilation and complete destruction.
Like a wrecking ball whose sole aim rests in its destruction of the most abiding structures and forms, the nothing clears away all illusions, constructs, and hope. The paradox of this very encounter reveals the worthlessness of all that is; the clearing the way for which Being is understood primordially as it is, and forever will be — in and of its total nothingness.
The experience of being drawn into the boundary of existence draws forth the contours of naked existence as such — disclosing itself through the existential structures of temporality, spatiality, and relatedness — each appearing as aimless form, absent all concrete content, upon which the entirety of one’s existence is an endless process by which content is given in accordance with being-in-the-world. .
What then does this “uncanniest” of all guests reveal? Nothing, nothing, and more nothing. It is by virtue of the nothingness of Being that Being may be understood at all; an endless cycling of existence’s peculiar paradoxes revealing the vanity of it all: all activity naught; all meaning illusory…while at at the same time a universal negation — a raising up of the worst in its totalizing capacity to break away from the confines of the average, common, and everyday. The totality of the nothing is the sensation of the proverbial cup of life neither half empty nor half-full…but overflowing with the smoldering excrement of existence; the task of existence reduced to the futility of ascending the dung heap of life.
The nothingness of Being is the coming-into-being of nothingness. That upon which one encounters Being itself as nothing but oblivion or abyss, stranded in the constant flux of forever becoming. It is here that Nietzsche’s prognosis of the overcoming of nihilism reflects his own prejudiced naivety for an activist response to the nothingness. The unanniness of nihilism rests in its being the default structure upon which any and everything is grounded, and not, as Nietzsche presupposes, in the positing of the highest values that, in their own peculiar way, devalue themselves. In this sense, Nietzsche’s Dionysian or “active” nihilism is in fact incomplete — an affirmation of life that itself is constituted in a fundamental negation — the negative ontology of being resting in the negation of the nothing and giving way to the appearance of beings and their Being.
Thus, to come full circle with the nothingness requires the negation of the negation — and therefore can only become manifest in a negative return to nothingness. It is in this respect that Schopenhauer (and the later Cioran) offer a more tenable response to nihilism than Nietzsche, despite both of their intimate relationship to the latter’s body of thought.
The Nietzschean Overman is as much beguiled by the illusion of positing new values that he no longer is able to sustain his intimate relationship with the nothing, but must instead re-cast her in the un-ending task of re-valuation. But such revaluation of values is nonetheless a retreat from nihilism — indeed as Nietzsche himself intended. This is all the more so on account of Nietzsche’s diagnosis of nihilism as the devaluation of the highest values. The devaluation of the Christian values necessarily entailed the positing of a new value system — one that was capable of providing a resounding “yes” to this life and simultaneously embracing the nightmarish eternal return of the same. Within the broader framework of Nietzsche’s philosophical thought, nihilism is something to be overcome. But this is so only insofar as nihilism is understood in the realm of valuation. But nihilism understood as such fundamentally misses something deeper than the phenomena of the devaluation of all values — a concealment of the nothing as it is directly in ontology.
It is precisely in this manner that Nietzsche, who deserves the utmost credit for his original investigations into nihilism, nevertheless misses the mark….his Herculean revaluation of all values taking aim at only one particular manifestation of nothingness, yet altogether turning away from. and thus re-concealing the nothingness of Being. For affirmation of the nothingness can only take form in the negation of the negation of the understanding of Being, and therefore the response to nihilism must itself be a negative — and never a positive. The paradoxical nature of an affirmative negation is the cornerstone of human being’s relation to its Being, constituted solely at the boundaries of existence.