Eschatological optimism believes that in the world there is a higher and lower, there is that (the other) and this (the given). This confrontation constitutes war. The war waged in eschatological optimism is a war between illusoriness, i.e., what is lower and given, against what is on the other side beyond, what is superior to us and transcends our own boundaries. This is what the Neoplatonists called "ἐπέκεινα τῆς οὐσίας," "beyond being." They used this formula to speak about the apophatic One, about the highest principle.
One of the most important characteristics of eschatological optimism is unhappiness. A person who challenges the given, opts for revolt, proclaims a categorical "No!" and expresses total disagreement with everything surrounding them such a person is unhappy. After all, they renounce the state in which Nietzsche found the last humans: "We invented happiness' - say the last human beings, blinking." This person rejects spectacles, entertainment, and refuses to behold the tightrope dancer. They want something else, they challenge the given, and they take a risk, they challenge themselves by directing their will and striking out from within.
Trying to go beyond the boundaries of self, the eschatological optimist, the "metaphysical frontiersman," abides in a sphere of at once holding on to the given and casting out towards that which is not, on the border of this world and the one beyond. Such is the structure of the rift this person's hands are outstretched in both directions: one holds the sky, while one grabs the earth and tries to push off from it.
Another important characteristic of eschatological optimism is the necessity of overcoming time. Time, according to Plato, is a moving likeness of eternity. But this likeness is somehow defective. It must be overcome in order to return to eternity."
— Daria Platonova Dugina
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☀️In Memory of Daria Dugina
Памяти Даши Платоновой-Дугиной
