 The Nietzschean sense of overcoming modernity is “to dissolve modernity through a radicalization of its own innate tendencies,” says Vattimo (Vattimo 1988 [1985], 166). These include the production of “the new” as a value and the drive for critical overcoming in the sense of appropriating foundations and origins. In this respect, however, Nietzsche shows that modernity results in nihilism: all values, including “truth” and “the new,” collapse under critical appropriation. The way out of this collapse is the moment of eternal recurrence, when we affirm the necessity of error in the absence of foundations. Vattimo also finds this new attitude toward modernity in Heidegger's sense of overcoming metaphysics, insofar as he suggests that overcoming the enframing lies with the possibility of a turn within the enframing itself. Such a turn would mean deepening and distorting the technological essence, not destroying it or leaving it behind. Furthermore, this would be the meaning of being, understood as the history of interpretation (as “weak” being) instead of a grounding truth, and the hermeneutics of being would be a distorted historicism. Unlike traditional hermeneutics, Vattimo argues that reconstructing the continuity of contemporary experience cannot be accomplished without unifying art and rhetoric with information from the sciences, and this requires philosophy “to propose a ‘rhetorically persuasive’, unified view of the world, which includes in itself traces, residues, or isolated elements of scientific knowledge” (Vattimo 1988 [1985], 179). Vattimo's philosophy is therefore the project of a postmodern hermeneutics, in contrast to the Parisian thinkers who do not concern themselves with meaning or history as continuous unities.