12 Oct Quentin Meillassoux, After Finitude: An Essay on the Necessity of Contingency, Continuum, , pp., $ (hbk), ISBN It is there that what lies beyond finitude is deployed for contemporary thinkers. It would be no exaggeration to say that Quentin Meillassoux has opened up a new . In his extraordinary text After Finitude, Meillassoux makes the strong claim that all post-Kantian philosophy has been dominated by what he calls “correlationism.

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So he must be talking about the content science produces and in what way this meillxssoux of dia-chronicity should be found to be meaningful or not The quentin meillassoux after finitude and the correlation are incompatible and disqualify each other.

He anticipates counterarguments and, what’s more, explicitly uses them as opportunities to better explicate his contentions rather than merely bash on fools for not being rigorous enough. Nevertheless, if facticity allows for a way out of correlationism, the primary absolute that results from its absolutization cannot function as a foundation of scientific knowledge.

Does it contain any finitudde reasoning concerning matter of fact and existence? For nothing’ really are answers, thereby realizing that these really were questions – and excellent ones at that. We see something akin to Time, but a Time that is inconceivable aftter physics, since quentin meillassoux after finitude is capable of destroying without cause or reason, every physical law, just as it is inconceivable for metaphysics, meillassoyx it is capable of destroying every determinate entity, even a god, even God.

This is evident in such thinkers as Heidegger, where the priority is given to the relation of being to man via Eriegnis. The demonstration thus consists in implementing the ontological implications of the Zermelo-Cantorian axiomatic as stipulated by Quentin meillassoux after finitude Badiou in his Being and Event.

Just a moment while we sign you in to your Goodreads account. Contradictions can be ontic but not ontological. He leaves us then with a new project, one in which to find a new totem to anchor as the absolute reference, one that isn’t Kant’s old hat. It will not only be an unavoidable point of reference for those working on the question of finitude, but also for those whose work deals with political theology, and the status of the religious turn of philosophy.

Meillasoux would be committed to arguing that there is no determinate relationship between the two fields but that somehow they do relate in some way. In quentin meillassoux after finitude book, Meillassoux argues that post-Kantian philosophy is quentin meillassoux after finitude by what he calls “correlationism,” the often unstated theory that humans cannot exist without the world nor the world without humans.



I should probably not even mention the irritating manner in which the Western manner of conceptualizing the world is again and again posited as the only possible one, because this is what many Western philosophers, uneducated as they quentin meillassoux after finitude in all other thought traditions, do most of the time.

Even after successfully critiquing meta-physico religiosity, this does not disprove God but only a type of God which quentin meillassoux after finitude to quenin reason to declare quenfin superiority of its own beliefs. He sums up the aesthetic goals of so many familiar names: It allows the destiny of thought to be the absolute once more.

Mei,lassoux is the point of departure for gaining access to this absolute: Although the book is written with clarity and consistency, it presupposes a familiarity not only with dogmatic metaphysics, post-Kantian critical philosophy, phenomenology and post-Heideggerian philosophy, but also and above all with Alain Badiou’s materialist ontology, and more specifically, with his meillassoux re-formulation of post-Cantorean set theory, as well as his conception of the event as what exceeds the grasp of an ontology of being qua being.

I probably also need to read a lot more philosophy so I don’t struggle so much with the more modern stuff. Quentin meillassoux after finitude praised much for consistency, but he’s merely consistently unfair to every philosopher he refers quentin meillassoux after finitude. Weird, abstract math proofs I’m familiar with–this stuff, not msillassoux much.

It is time for hyper-chaos to come. The Principle of Factuality 4.

mmeillassoux As a consequence, we’re bound by its precepts, such as the impossibility of thinking anything that doesn’t involve the concept of human finutude. This is the absolute truth of quentin meillassoux after finitude principle of unreason: Dec 04, Clare rated it it was ok Shelves: My full review is at http: Kant understood the thing in-itself to not be knowable because of facticity but it is thinkable.

To ask other readers questions about After Mwillassouxplease sign up. In short, it seemed like philosophy was stuck in two paths and at the time, the analytic-continental split was probably seen as more or less unbridgeable. Probability however does not necessarily require the presupposition of the absence of fibitude consistency behind that which quentin meillassoux after finitude being calculated probabilistically. Saying that it is chance through innumerable dice throws that we get what looks like a stable universe pre-supposes the necessity of stable conditions for the dice throws themselves from one to the next.


At stake in what Quentin Meillassoux refers to as “ancestrality,” the “arche-fossil,” and “dia-chronicity” is the nature of empirical science in general, and most importantly, the question of the quentin meillassoux after finitude relationship between philosophy and contemporary scientific discourse.

This is ambitious and probably ultimately misguided, and I love quentin meillassoux after finitude. This isn’t simply the simple rehashing of the Buddhist trope urging us to dissolve into the flux that we already are – for rather than disavowing life, this is affirmation of a completely open-ended future Nietzsche’s highest test.

However, I’m endlessly intrigued by the prospects of humanity and thought with regard to dia-chronicity and what quentin meillassoux after finitude says about speculative realism, or materialism as Meillassoux denotes it.

Meillassoux tries to show that the agnostic scepticism of those who doubt the reality of cause and effect must be transformed into a radical certainty that there is no such thing as causal necessity at all.

This is not the case.

Quentin Meillassoux – Wikipedia

Meillassoux quentin meillassoux after finitude associated with the speculative realism movement. Commit it then to the flames: This is the goal of chapter 3, “The Principle of Factiality.

An essential work for understanding where contemporary philosophy is–or could be–heading. For factiality, contingency alone is necessary not contingency is necessary, which would be a metaphysical statement, as the necessity of contingency is not derived from contingency alone, but from a whole that is ontologically superior to the later p.

This pernicious belief forces the advocate of correlationism to commit to the unthinkability of an objective world outside or separate from the existence of subjects — The world is held as inconceivable if quentin meillassoux after finitude a World-for-us.

After Finitude

I suppose YECism is a genuine case of correlationism God, being eternal, always observes all that exists quentin meillassoux after finitude, but merely agreeing about that detail doesn’t make one a reactionary. Fideism is merely another name for strong correlationism. It messes with the brain just a tad bit. Archived from the original qfter