Abstract
The death of God and the death of eternity stand at the portals of modernity. Hegel's Phenomenology of Spirit, which Alexandre Kojève called the modern counterpart to the Bible, concludes with the death of God.
Despite Hegel having shown that everything, even God, has a time nucleus, at the level of 'Absolute Knowing', he takes eternity back into play, conceiving it as a structure of time, rather than a realm outside time. Thus, he wrenches a concept of eternity from time itself.
Even though Hegel and Nietzsche are philosophical antipodes in many senses, we notice an ambivalent relation in Nietzsche's works towards eternity as well. Nietzsche, the author of Thus Spoke Zarathustra, the other 'anti-Bible' of modernity, proclaims eternity to be dead, while at the same time conceiving of an eternal recurrence, that of a dynamic eternity.
First, it is argued that for both, eternity is essentially related to action and deed. Second, both highlight the importance of the past in reaching an adequate understanding of time and with it of eternity.
Consequently, it is argued that modernity does not offer a vision of the future but a vibrant and often painful consciousness of the past. Postmodernity, conceived of as a version of modernity, is precisely the time in which the consciousness that we will inevitably relive our past is particularly pronounced, as witnessed on the social, cultural, even ecological level.