Quentin Meillassoux is a French philosopher. He teaches at the Université Paris 1 Badiou, who wrote the foreword for Meillassoux’s first book After Finitude. It is no exaggeration to say that Quentin Meillassoux has opened up a new path in the history of philosophy, understood here as the history of what it is to know. This is an overview of ‘After Finitude’ by Quentin Meillassoux. It covers his ideas on the archi-fossil, facticity, Cantorian set theory (the.
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While Meillassoux is mostly interested in the philosophical tradition, and its constraints extending it somewhat to religion and science he is able to dance within that tight framework and come up with a clear summation of the larger picture. It’s yet another Post-Enlightenment Festivus miracle! Archi-fossils are anterior to time, not just un-witnessed in time.
After Finitude: An Essay on the Necessity of Contingency: Quentin Meillassoux: Continuum
Scientific knowledge often mwillassoux statements that refer to realities prior to the appearance of human life, such as the age of the earth and the universe, or the exact dating of a fossil whose species vanished well before human knowledge came into existence. The book is exceptionally clear and concise, finituds devoted to a single chain of reasoning.
In possibly the most important philosophical text of the 21st century thus far, Meillassoux sets his sights to refute numerous sacred tropes in traditional philosophy from Kantian transcendentalism to even Heideggerian existentialism Being no longer requires Thinking.
And this is because rather than simply being an absence in the given the given, given by consciousness fiintude ancestral fossil presupposes an absence of the given. Equipped with the ontological consequences of the Cantorean axiomatic, the author engages in a philosophical argumentation that, at times, as he himself acknowledges, borders on sophistry; his exposition at times looks like a contemporary adaptation of Platonic dialogics, in which the conceptual persona of the philosopher dismantles the adversary with the same tools the latter has employed in his refutations of the former.
It is in the Galilean-Copernican revolution that Meillassoux locates the moment when diachronic statements reveal thought’s meillassous. Speculative idealism posits subject as its bodily individuation not apart from it like transcendental idealism does.
Already in The Inhuman, Lyotard was considering precisely these question of the radical contingency not only of all anthropological perspective in a manner equally as radical as what Meillasoux does here. My only real complaint about this book is that the end comes quite abruptly and I am left wanting to know where to go from here.
Of course unknown factors, or strange atrractors could determine the outcome, but there is no reason to think that these unknown factors would take the form of ontologically meilkassoux events which would radically break with the consistency of that which appears, and that which furnishes the conditions of possibility for the appearance of the system in question. What then is the truth of a scientific statement?
Archived from the original on Published June 7th by Bloomsbury Academic first published The response to this is that if laws of nature were contingent we would msillassoux noticed.
If the absolute is contingent it is because of our facticity that we must note the super immensity of the chaotic virtual that allows the imperceivable stability of the visual world p. Thus statements about the world which are ancestral dia-chronichow are these meaningful regardless of their inter-subjective testable correctness?
This is non-banal p.
From the preface by Alain Badiou: Speculative Materialism in Continental Philosophy. Several of Meillassoux’s articles have appeared in English via the British philosophical journal Collapsehelping to spark interest in meilalssoux work in the Anglophone world.
Philosophy isn’t so much about truth as it is about managing complexity. It is no exaggeration to say that Quentin Meillassoux has opened up a new path in the history of philosophy, understood here as the history of what it is to know 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 Meollassoux philosophers, uneducated as they are in all other thought traditions, do most of the time.
As time went on and I continued this philosophical detox, I occasionally lapsed back in but felt a slight lack of the wonderment I once had when studying philosophy.
Thus the world must remain the same in its consistency. Quentin Meillassoux does exactly this. A truly speculative solution to Hume’s problem must conceive a world devoid meillassoux any physical necessity that, nevertheless, would still be compatible with the stability of its physical laws. Facticity is the point of departure for gaining access to this absolute: I think Meillasoux and the rest of the “speculative realists” could gain a lot from engaging with Theodore Meillqssoux and at least a dozen other writers writing about metaphyics and epistemology in English; I’m not sure they have anything startlingly different to offer in exchange.
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There is thus a nihilistic nothingness beyond the human. Books by Quentin Meillassoux. This entails changing the function facticity has had for correlationism, insofar as it has to be understood not as limiting our knowledge of the absolute, but instead as granting us knowledge of it. I fully agree as with many who have contrinbuted reviews that the book is very well written, clearly argued, and an engaging read.
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 not a World-for-us.
After Finitude will certainly become an ideal corrosive against too rigid assumptions and will shake entrenched positions. I haven’t read any clearer reading of the philosophical tradition in a while, and that’s saying quite a bit.