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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Fideism is merely another name for strong correlationism. And as for Meillassoux’s contention? The contingency of natural laws remains inaccessible to aleatory reasoning p. For Hume, there is no causal necessity, only habitual projection of stable phenomena p. 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.

Dia-chronic statements express the very essence of modern science, These can be integrated into knowledge as opposed to myth.

What’s wonderful about it is that Meillassoux writes so lucidly and agreeably that doing so will prove an anticipated pleasure, not a chore. Weird, abstract math proofs I’m familiar with–this stuff, not so much. As far as the philosophy is concerned, based on the problems of the knowledge of the ‘ancestral events’ and Hume’s problems with causation, Meillassoux gives the ground to science intending a death-blow to metaphysics, a going back to Descartes and his mathematical certainty, away from the “Kantian catastrophe” of transcendentalism.

The exposition and critique of correlationism is brilliant and Meillassoux agter at his best when showing the philosophical complacency of contemporary Kantians and phenomenologists. Meillassoux also didn’t talk about certain other positions contemporary philosophers have taken either.

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. Thus with Heidegger and Wittgenstein we have an end to the possibility of the principle of reason legitimating claims to know the absolute.

Non-necessitarian theories of laws are not new, they were the prevailing view in Anglo departments, at least up acter the 90s. This pernicious belief forces the advocate of correlationism to commit to the unthinkability of an objective world outside or separate meillassoux the existence of subjects — The world is held as inconceivable if not a World-for-us.


Edinburgh University Press,Viii and Pp. The final chapter is reminiscent of the classical Whether you agree with the younger Meillassoux’s philosophy or not, you must agree that he is an excellent writer. What really tugged on my lederhosen was Meillassoux’s meticulously-drawn contention that the current prevalence of what he calls strong correlationism —the offshots of Wittgenstein and Heidegger—have beaten back the weak correlationism held by the Kantians such that the absolute and the in-itself have been released from unthinkability beyond that of the rationally knowable, to the degree that Fideism has become the obverse of Correlationism.

After Finitude: An Essay on the Necessity of Contingency

Thus the world must remain the same in its consistency. I’d like to find out how this kind of speculation works too.

It strikes me the author simply doesn’t have a consistent target in “correlationism” and is conflating together quite distinct positions; in any case the question he doesn’t ask which aftwr genuine positivist like Ayer would do is in what sense “correlationism” differs from realism, if it can avail itself about counterfactuals about unobserved things. To the contrary, probabilistic calculation only has value to the extent that the known factors located within a given system can dinitude pinned onto an ontologically consistent context which facilitates the appearance of that particular system.

QM them states that necessarily, anything is possible except a necessary entity. Science will not permit the asking of questions it cannot answer, because that is bad science.

This is evident in such thinkers as Heidegger, where the priority is given to the relation of being to man via Eriegnis. This difference which characterizes the fundamental novelty of the threat to jeillassoux by the ancestral fossil however is arguably based in a mischaracterization of correlationism.

Aug 14, Eviatar rated it really liked it Shelves: Does it contain any experimental reasoning concerning matter of fact and existence? Graham Harman – – Edinburgh University Press.

This absolutism legitimates political ideologies as correlate necessities: You are commenting using your Twitter account. QM starts by reminding us of primary and secondary qualities. Where does that leave us? Dec 02, Chris Keeve rated it liked it Shelves: Thus an inconsistent being is impossible because it would be necessary if it existed p. Since Cantor, we cannot claim to any logical or mathematical necessity, thus any a priori necessity p Moreover, modernity did not result in the oft-repeated process of secularization, but rather in a religionizing [ enreligement ] through de-Christianization.


Even if one doesn’t accept every conclusion in Quentin Meillassoux’s After Finitude, the beauty of his arguments still stand out as a remarkable achievement in a time when philosophy feels a bit tapped out in the originality department.

Sure, Meillassoux does pepper his essay with the requisite neologisms, but I found most of them to be useful additions to his argument. Find it on Scholar.

Notes from ‘After Finitude’ by Quentin Meillassoux | Avoiding/the\Void

Feb 15, Razi rated it it was amazing. True the given may be present at some point or place in the manifest, but this is not to say that it would be present at those points where it is not correlated with the manifest. Who knows, by the end you might just find yourself convinced. Refresh and try again. This is because this absolute appears as an extreme form of chaos “hyper-chaos”as a time that is “the eternal and lawless possible becoming of every law.

This remarkable “critique of critique” is introduced here without embellishment, aafter straight meillassous the heart of the matter in a particularly clear and logical manner.

He brings us around to Badiou and demonstrates in slightly different terms, Badiou’s genius and how that enables us to begin to formulate a new beginning, one that does not rely on Being or totalization in order to guarantee meaning. Thought can think de-subjectivized nature through mathematics. Goodreads helps you keep track of books you want to read. Chapter 2 is “metaphysics, fideism, speculation,” in which the religious argument I raised above is elaborated.

Views Read Edit View history. Why Phenomenology Cannot Be Naturalized. What makes those counterfactuals true? The wager, therefore, consists in discovering a form of “absolute necessity that does not reinstate any form of absolutely necessary entity”