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. 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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I don’t even have the basic knowledge of the field of philosophy to tell whether it’s as bogged in correlationism as he claims.
Meillassoux introduces a startlingly novel philosophical alternative to the forced choice between dogmatism and critique. Lyotard didn’t create systems of thought which had an outwardly imposing appearance but rather lose reflections which belied their real scope. My only real complaint about this book is that the end comes quite abruptly and I finiitude left wanting to know where to go from here.
It’s yet another Post-Enlightenment Festivus miracle!
Christopher Watkin – – Edinburgh University Press. Meillassoux is associated with the speculative realism movement. A self consistent correlationist could not commit themselves to such a proposition and remain a correlationist given that this would necessitate contravening precisely that quality finifude the correlation which is characteristic of it, that is its inherent finitude.
If we calculated the probability of the outcome of a horse race this would be done on the basis of the totality of the known factors. The argument depended on the denial qufntin any necessary beings or connections in the universe; so we need an explanation of how science could be possible in such a realm.
The Necessity of Contingency and the Powerlessness of Nature. The Topography of Historical Contingency. Written in a style that marries great clarity of expression with argumentative rigour, After Finituxe provides bold readings of the history of philosophy and sets out a devastating critique of the unavowed fideism at the heart of post-Kantian philosophy.
From Wikipedia, the free encyclopedia. Quentin Meillassoux – – Environment and Planning D 30 2: To ask other readers questions about After Finitudeplease sign up. The exposition and critique of correlationism is brilliant and Meillassoux is at his best when showing the philosophical complacency of contemporary Kantians and phenomenologists. His unpublished dissertation L’inexistence divine is forthcoming in book form.
Influenced Ray BrassierTristan Garcia. Claire Colebrook – – Derrida Today 7 1: Having said that, there were a number of arguments with which I didn’t really agree. Request removal from index. Meillsasoux death of metaphysics reaches completion: Find it on Scholar.
After Finitude: An Essay on the Necessity of Contingency: Quentin Meillassoux: Continuum
This is ambitious and probably ultimately misguided, and I love it. Feb 15, Razi rated it it was amazing. However, this totalization can no longer be guaranteed a priorisince Cantor’s axiomatic rules out the possibility of maintaining that the conceivable can necessarily be totalized.
Lists with This Book. Graham Harman, 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.
After Finitude: An Essay on the Necessity of Contingency
Meillassoux also didn’t talk about certain other positions contemporary philosophers have taken either. The book is divided into five chapters. That part involves a mathematic concept–Cantor’s set theory, in fact. This remarkable “critique of critique” is introduced here without embellishment, cutting straight to the heart of the matter in a particularly clear and logical manner.
This is the goal of chapter 3, “The Principle of Factiality. It’s clear that concepts are what’s at stake and not personae. It’s a good book, in that Meillassoux and his translator could keep a relative neophyte like me from being completely lost, but I wouldn’t fully recommend it to anyone who didn’t have a lot of continental philosophy under her belt.
Quentin Meillassoux – Wikipedia
We see something akin to Time, but a Time that is inconceivable for physics, since it is capable of destroying without cause or reason, every physical law, just as it is inconceivable for metaphysics, since it is capable of destroying every determinate entity, even a god, even God. After Finitude will certainly become an ideal corrosive against too rigid assumptions and will shake entrenched positions. Sure, Meillassoux does pepper his essay with the requisite neologisms, but I found most of them to be useful additions to his argument.
This is the realm into which Meillassoux attempts to bring philosophy, through his conception of Ancestralityroughly the first 4. Does it get a bit wild when he replaces god with something called “Hyper-chaos”? The book is exceptionally clear and concise, entirely devoted to a single chain of reasoning. 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.
We haven’t noticed because nature has never demonstrated its truly contingent nature to us yet.
I continued to find the continental side much more interesting and relevant, but also finitdue that almost every reading I made led me to some variation on the open-ended conclusion that it was in fact art, not philosophy, that should be the way forward, at least for me.
Speculative Materialism in Continental Philosophy. Probably the first question arose in relation to the principle claim of the first chapter around the supposed novelty of the problem which the ancestral fossil poses to the perspective which Meillasoux labels correlationism. Meillassoux introduces a startlingly novel philosophical alternative to the forced choice between dogmatism and critique. It needs to be re-read more than once. Meillassoux tries to show afer the agnostic scepticism mejllassoux 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.