It’s got me reflecting on what the “creaturely” might mean/be after the death of God (the Creator), or what the “facticity of matter” might mean/be after its traditional opposite, the activity of spirit, has been reduced by natural science or deconstructed by post-modern philosophy. What is the “creaturely,” the “material”? Can they have a definite meaning without consideration of the (real) nature of their opposites? Do they have a ground internal to themselves? Or are they groundless? I’d say not only spirit, but matter, too lacks an internal ground. They are both grounded outside themselves, by each other.
Might we say that the need for a post-nihilistic praxis has arisen for (post)modernity precisely due to its encounter with groundlessness (i.e., the “unprethinkable,” the non-reason-able), both the groundlessness of spirit (=freedom) and the groundlessness of matter (=gravity)? The Modern project is driven by the feeling of vertigo associated with the Abgrund, which is to say the entire enterprise of Enlightenment society to manufacture a more hygienic “second nature” to replace the first has been driven by a sort of nihilism, a desire not only to kill an all good God but to kill an entirely feral Gaia, to replace him with our own intelligence (=techno-science) and to replace her with an entirely domesticated techno-oikos. A post-nihilistic praxis, or at least a rhetorical gesture towards one, seems to me to have been well expressed by Latour during his Gifford lectures. I tried my hand at such a praxis in this essay on what I’ve called Gaian praxecology.