The day of the apocalypse – the final blow of the world – has not yet come. Notwithstanding, the day arrives ordinary, which additionally suggests that the day closes regular. "Day" amounts to only arriving and completion regular, step by step. Furthermore, if the finish of anything, which likewise incorporates that of the world, is bound to the landing of a day, we should then concede that the apocalypse arrives each day: that consistently the world closures. This is a method for saying that the world is limited, yet in addition that the guarantee of the apocalypse uncovers the world's finitude.
The book of John titled Apocalypse, which has been perused for a considerable length of time as one of the real stories about the apocalypse, is to be sure an account uncovering the world's finitude. What does this book relate if not how the guarantee of the apocalypse makes conceivable the including of time ages and kingdoms, the computation of time as per the possibility of a sequential progression of prior and then afterward? It is based on the guarantee of the apocalypse that finitude turns into an issue of number juggling tallying and moral bookkeeping. From the point of view of the apocalypse, everything that preceded, alongside the entire of history (that is, every one of the circumstances), winds up plainly noticeable in the meantime. Toward the apocalypse, the segment of time into various circumstances is supplanted by a plan, whereby all circumstances are combined in a history, which itself can't be partitioned and which is said to be the main conceivable and vital one. The Apocalypse is the guarantee of a history without parts, without contrasts, without the "every one", looking like all finitudes yet barring finitude itself, and, most importantly, the day. This is the vision of Macbeth, who dreams to "most important thing in the world", a recipe through which Shakespeare demonstrated how the distraught want to be-all can't be separated from the savagery of the will to end-all.
End times, the book of Revelation, is described in a tone of commendation before the end, the "prophetically catastrophic tone" that Kant would upbraided in one of his short articles and that not even Derrida could dispose of in his reasoning of the time "to-come". Be that as it may, this book isn't just a recitation in a specific a tone. It is the introduction of what we ought to rather call a technique, the prophetically calamitous strategy, which has been embraced since time immemorial in theory. What the whole-world destroying technique proposes is the way of and toward the end as the best way to recapture a feeling of the world, more important than the world itself.
In another content entitled "The End of All Things" (Das Ende aller Dinge), Kant saw great, yet without making it express, the methodological feeling of hypothesizing "the apocalypse". Keeping the uncertainty of the articulation "the finish of all things" that implies both the end – finito, basta – of all things and the absolution or the motivation behind all things, Kant perceived how the debilitating guarantee of the end is the "methods", he says, for touching base at the ethical thought of an extreme conclusiveness of all things, coming full circle in the ethical feeling of the world. Along these lines, the whole-world destroying technique exhibits how the guarantee of the apocalypse uncovers the finitude of the world not just as a line of tallies and records yet in addition as a line of conclusions.
The prophetically catastrophic strategy embraced since time immemorial in theory uncovers the finitude of the world however selling out. The finitude of the world is sold out when it is "recovered" by methods for the discouraging creation of finishes without end. What's more, notwithstanding when reasoning proposes another recipe for recuperating the sold out finitude of the world – to be specific, the phenomenological equation reported by Edmund Husserl toward the finish of his Cartesian Meditations that understands: "we might lose the world through epoché for recapturing it in a more all inclusive philosophical reflection" – the framework of the apocalyptical technique is fortified. It appears that it is highly unlikely left to uncover the finitude of the world if not toward the apocalypse. This is the trap at the center of the long history that guarantees something preferred and higher over common significance.
The whole-world destroying tone is spreading today. We hear it all over the place, expressed in various accents. This tone goes with wars for and against private enterprise, for and against the apocalypse, for and against the passing of God and a reencounter with the lost God. The assumption of the world is simply the one of finding amidst a race speeding towards its end: no longer the finish of craftsmanship, of history, of reasoning, of man, however the finish of all assets relating to the world, the earth, the planet.
To talk about the apocalypse is to talk about the biodegradation of the world, of the earth, of the planet, because of the industrialist condition proffered by Macbeth: most important thing in the world. It is to talk about the speed with which the abundances of avoidance and distance, of imbalance and unfairness move; it is to discuss such a quickening speed, to the point that the restrictions between the human and the brutal, the objective and the unreasonable, the alive and the dead are demolished. The estimation of the world is one of as of now having touched base at apocalypse. Wherever it appears that the world has finished, yet this time with no guarantee without bounds, which, in its turn, has additionally been corrupted.
The apocalypse has just arrived. It arrives each day. Consistently we meet the displaced people of the finish of a world. The finish of a world requests of us not to uncover it – how to uncover what does not conceal itself? – however to deal with it, so every last one of us would turn into its gatekeeper.