You're getting at the part that I can expound a bit on :)
It's possible to engage with nihilism and say "I'm just going to survive pragmatically". It's related to the "state of nature" many philosophers will refer to as a pre-societal world. You can't have a society that's wholly nihilistic, but you can exist within society nihilistically in degrees, with the far end of that being the "off-grid live in a cabin in the woods" sort of disengagement. But even without going that far, it's also possible to engage with philosophical concepts and critiques without being ideologically attached to them.
Ideological attachment is what happens when you start converting all life events into phenomena relative to that ideology, and that's the thing that I see being shaken away from a fully normalized state("this is how the world is, there's no discussion to be had") to a vigorous, even violent argumentation(see: all the concepts you listed). And I can pinpoint that the shift happened almost instantly after the world achieved mass connectivity with smartphones, in the 2008-2012 period. Suddenly the US had its Marxists and anarchist voices emerge; trans rights became a major issue; and the "alt-right" took shape as well. We have a lot of visible ideologues in social media culture that will blame everything on the other ideology, where before those positions were buried by the consensus and relegated to subculture.
To me that makes it a "better" world in the sense of agency, because it's easier to examine the different positions. But it's also more fragmented as a society, more prone to bubbles of extremism. If my experience tracks, we're in a transitional state where many old attachments are being discarded while others are being taken up. (Since 2008, I went from being - to retroactively label things - a vagely cishet liberal, to a nonbinary asexual meta-anarchist, all terms I would have struggled with back then.)
My ideas on this mostly derive from Heather Marsh's philosophical writing, so you could say I am attached in that direction(it's equally true that I haven't been able to critique her work, in the sense that I literally just don't want to); her view coincides with that of the meta-anarchists(itself a newly emerging project of philosophical writings) which is why I now also use that as an identity label. I don't see myself as anti-identity, but I do see myself as anti-politics(despite having some occasional political engagement), because I accept Marsh's idea of there being both healthy attachments and unhealthy ones, and kicking my political attachment is like kicking a smoking addiction; I can try to curb it, but it often roars back to life if I look at the news.