In a review of Michel Foucault’s Les mots et les choses (1966), Gilles Deleuze, responding to the analytic of finitude elaborated in that book, brings a thinking into focus that “would of itself be in relation to the obscure.” A thinking after the death of God, it investigates and traces the radical finitude of man to the bounds of his inexistence. This new thinking, which owes much to the “Nietzschean revolution”, rives all humanisms that trust in a stable identity of homo humanus. It rives all those phantasms that promise the finite subject an infinite future and guarantee it an absolute origin. By beginning thinking from the “rift in man,” by beginning to think that rift itself, it rives man as such, not in order to make him disappear without a trace but in order to define him as the vanishing trace of himself (of what he never really was). This rift “cannot be filled in, because it is the highest object of thought: the Human does not fill it in or glue it back together; the rift in humanity is the end of the Human or the origin of thought. A cogito for a self underneath …”