The history of transcendence and nomadism in face of the call for "home-returning" is marked figuratively by four milestones: (1) the "era" of immanence and dwelling in total harmony as a manifestation of self-sustained holiness; (2) the "era" of relating to holiness by mediation of God, especially in the monotheistic religions; (3) the "era" of killing-God-each-moment-anew as a path for regaining contact with holiness in Enlightenment's progress and the deification of humanity; and (4) the "era" of the exile of the killer of God and the forgetfulness of the holy imperative of the progressive deification of humanity and the sacred work of killing-God-each-moment-anew. These four milestones are paralleled by growing changes and speeding of (de)constructions as part of the de-positioning of the human as dweller of this world or, alternatively, as a genuine Diasporic nomad. The current change in the history of human's search for itself, its meaning and its telos is realized in an historical moment of change: from rapid changes into an arena of mega-speed, an era in which the sacred work of killing-God-each-moment-anew is replaced by the exile of the killer of God and the forgetfulness of the humanist's telos within the immanence of the present dull anti-metaphysical moment within which the relations between space and time are transformed; both the quest for redemption/home-returning and the call for revolutionary progress and human's self-edification are forgotten, ridiculed, deconstructed and swallowed into the postmodern-neo-liberal system. Linear time and the quest for transcendence are overwhelmed by punctual time, end of historical consciousness, quasi-nomadism and the possibility to solve all human responsibility and shortcomings by plugging in to the pleasure machine. In face of this reality Diasporic philosophy and its improvised co-poiesis become relevant for the possibility of counter-education.