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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It combines a confident insitence on the self-sufficiency of rational demonstration with an equally rationalist suspicion of mere experience and consensus The trouble with this demonstration is that it depends on treating the “contradictory object” as if it were contradictory in ALL respects; but only 1 aspect would be needed for a contradictory object.
As far as the philosophy is concerned, based on the problems of the knowledge of the finifude 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. If all we can know is the contingency of facticty, then there is no reason for things to remain so rather than otherwise.
How then can one conceive the absolute today without falling back into a dogmatic, metaphysical position, or ending up in a skeptical one? London and New York: Philosophy in the Making. Secondly, he says that correlationism cannot accommodate “ancestrality”, which is the problem that modern science posits events and entities that existed before any sentient beings existed to observe rinitude.
After Finitude: An Essay on the Necessity of Contingency by Quentin Meillassoux
Thus the world must remain the same in its consistency. For Descartes, the proof of the absolute is its necessity for us, not in itself p. So he must be talking about the content science produces and in what way this kind of dia-chronicity should be found to be meaningful or not Apparently the author and his colleagues are completely unaware of any analytic philosophy since aboutand think that it can be covered with brief references to “positivism” and a short discussion of one remark from the Tractatus.
The death of metaphysics reaches completion: I suppose math is a safer bet for legitimacy than any of the traditional absolutes to which philosophy has in the past adhered. Metaphysics, Fideism, Speculation 3. He takes everything back to an argument against Kant as if post-structuralism, etc, hadn’t already questioned aftef. Fill in your details below or click an icon to log in: The final chapter is reminiscent of the classical philosopher in its intensity while delivering a meillassou plea to bring consciousness unto the post-Galilean, post-Copernican reality with the decentralization of self as philosophy bows and gives way to science and mathematics.
Books by Quentin Meillassoux.
However, and as we have argued, the absence of reason in the apparent is precisely the product of the necessary finitude of finite perspectives. Edinburgh University Press,Viii and Pp.
He says that we cannot know the reason for afger ultimate necessity of universal laws but there are universal laws Hume is a sceptic of human reason, not sceptical of natural laws. This is not a review as there are many reviews all over the net about this book.
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.
He also has a line that correlationism has encouraged attitudes of cultural relativism in the West and prevents afte challenging the rise of new religious attitudes; all that sounds jolly good but it is simply recapping the finitudde polemics of the 90s. That part involves a mathematic concept–Cantor’s set theory, in fact. Yet science continues to ask us to discover the source of its own absoluteness p.
In the aftr, facticity amounts to unveiling the in-itself. He offers a logical proof that the only feature of the laws of nature that is absolutely necessary is that they are contingent.
After Finitude: An Essay on the Necessity of Contingency: Quentin Meillassoux: Continuum
There is a test of faith inherent in both claims: Published June 7th by Bloomsbury Academic first published An Essay on the Necessity of Contingency. Review of Quentin Meillassoux, After Finitude: It’s yet another Post-Enlightenment Festivus miracle!
If we are to read it as a form of what Kant dubbed “empirical idealism”, then it has to declare ancestral statements meaningless; but it has to do the same for objects that lack present observers. I do agree with some of Meillassoux’ conclusions, but I have to say I disagree with some others and particularly with many of the arguments that are getting him to his goal.
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.
For these reasons, Meillassoux rejects Kant’s so-called Copernican Revolution in philosophy. The book’s goal thus consists in “re-absolutizing the scope of mathematics — thereby remaining … faithful to the Copernican decentering — but without lapsing back into any sort of metaphysical necessity, which has indeed become absolute.
It had been a long time probably close to ten years since I read any primary text in philosophy that I had not previously encountered. The only claim that can aftr made is based upon our facticity, not as limit but as absolute: This book is mainly finitjde for what it reveals about the state of French philosophy at the time it was written, rather than breaking any new ground for philosophy in general.
History of Western Philosophy. Moreover, modernity did not result in the oft-repeated process of secularization, but rather in a religionizing [ enreligement ] through de-Christianization.
The wager, therefore, consists in discovering a form of “absolute necessity finihude does not reinstate any form of absolutely necessary entity” The book is exceptionally clear and concise, entirely devoted to a single chain of reasoning.
I think Meillasoux and the rest of the “speculative realists” could gain a lot from engaging with Theodore Sider and at least a dozen other writers writing finltude metaphyics and epistemology in English; I’m not sure they have anything startlingly different to offer in exchange.