Geroulanos’s central thesis is compelling but simple: French antihumanism, in its theoretical mode, was based on a radicalized “negative anthropology,” i.e., the idea that man is a negating animal, as articulated in a widespread rejection of neo-Kantianism, first by Heidegger and then passed on to French thinkers like Bataille and Blanchot, largely via Alexandre Kojève and his “end of history” argument. Instead of the homo absconditus that Ernst Bloch was to locate in Karl Barth and Rudolf Bultmann’s “Protestant anthropology,” we have here a “last man,” heir to those “negations” of the world named freedom, history, and individuality, whose historical realization reveals that humanness is ultimately based upon a relation to death. And to the degree that this antihumanism continues to order thinkers like de Man, Derrida, and Foucault, it has also shaped many Anglophone intellectuals of my generation. Geroulanos tells a story that thus illuminates us too.