This return, as Deleuze points out, is the chaos in destiny, the arbitrary in necessity. We do not seek homeostatic equilibrium, the world is burning and most things are too ugly for eternity, most people do not affirm and should not be affirmed. It is again Deleuze who points out that the "nihil" does not refer to nothing but to a nil evaluation. Human things are trash.
But Deleuze interprets Nietzsche as describing how the originally reactive nihilism becomes selective. The will to power transforms the negation into that which affirms whatever is not excluded. The eternal return is not the return of the selfsame, but of that which deserves to return, in the interpretation offered by Deleuze.
However, Fragments is not supposed to provide an answer, since the answer can only be a complete assignment of values to everything. There is no point, as Nietzsche notes, in becoming a victim of conscience, of a belief in history, or societal values. Religion is only an alternative for the retarded or the genuinely mentally ill nowadays.
But Nietzsche himself emphasizes the value of laughter, the value of contempt and despite, the cleansing power of hatred, the necessity of lies. Nihilism, it is something divine when it denies the entirety of being, and is thoroughly perspectival.
Dysgenic fertility (bad breeding) and general intellectual decline are a phenomenon later than Nietzsche. He writes of something similar, though: "There is no solidarity in a society in which there are sterile, unproductive, and destructive elements - which, incidentally, will have descendants even more degenerate than they are themselves". Heidegger notes that valuations disappear when the manner of thinking that created them disappears. This is why Nietzsche concludes The Will to Power with "Discipline and Breeding" - a new sort of human is required, one that is capable of a new valuation. This does not necessarily mean eugenics, but maybe something like the process of intellectual asceticism to which I alluded earlier.
Chesler writes in an age where the loss of dignity described by Nietzsche has become exacerbated, the new humans are even trashier and more laughable, as he anticipated. What is needed is not the enfeebled passive nihilism of Schopenhauer or the Buddhists, but a transition to an active nihilism that despises, an active nihilism that favors strength of will, a strength of will that helps to destroy all the old impotent nonsense. Fragments is part of this transition. Art for Schopenhauer was a sedative, Heidegger reminds us, whereas for Nietzsche's new valuation art becomes a stimulant; literature like Chesler's is testimony to an ugliness that does not deserve another cycle, but also evidence of a spirit that deserves survival.