This article explores the implications of Giorgio Agamben's genealogy of government for our understanding of critique. Agamben argues that the providential government of the world of Christian theology has bequeathed to the West an ontology of will and command. Replacing the pantheistic world of Stoic late Antiquity, the Christian world must be other than it is. The lack that this introduces is central to Agamben's account of nihilism, as it was also for Nietzsche. But what does this mean for critique? Does critique belong to the nihilistic tradition of the West; occupying the still-warm seat of God inasmuch as it finds the world wanting as if from the outside? Does this mean we are left only with affirmation—passively acceding to the world as we find it? Or is this alternative of world-rejection/world-affirmation a false one? Agamben's concept of use seeks a way out of it.