The non-existence of God indicates the inexistence of a program which would prescribe, whereto the subject moves and where it comes from. In the space of this inexistence it emerges as the agent of self-innovation, maintaining contact with the objective unfreedom (its status as determined subject), without completely assimilating to it. It articulates the factual impossibility of such an assimilation, because something of the assimilation ceaselessly oozes into the texture of determinants. This elusion is what Maurice Blanchot called disappearance.The subject does not disappear as a self-transparent ego cogito, in order to qualify as a product of a fabric of determinants. It acknowledges itself as an instance of a perforation of this texture by escaping its confinements into the situation. It is never where realism and idealism locate it. If anything, it performs a movement which never comes to a standstill, because it correlates to the absenting of God: “This is why the most precious gift of philosophy is, for Blanchot, not even in the operation of the negation of the existence of God, but in a simple shrinking away, a dissipation of that existence. Thought does not think unless it be from this point of departure.” It is this “absenting of meaning”, which Nietzsche calls upon us to think as growing desert and Heidegger as the abyss (Abgrund); origin of a form of thinking directed at the unavailable, by letting it encourage a freedom which transcends its certainties towards the realm of truth.