By Quentin Meillassoux
After Finitude offers readings of the background of philosophy and units out a critique of the unavowed fideism on the middle of post-Kantian philosophy. writer Quentin Meillassoux introduces a philosophical substitute to the pressured selection among dogmatism and critique. After Finitude proposes a brand new alliance among philosophy and technology and demands an unequivocal halt to the creeping go back of religiosity in modern philosophical discourse
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Extra resources for After Finitude: An Essay on the Necessity of Contingency
Let us set aside for the moment this assertion’s apparently paradoxical character. The only thing we have to acknowledge for the time being is that we have little choice: if one does not accept the unconditional validity of the principle of sufficient reason, nor that of the ontological argument; and if one does not accept the correlationist interpretations of ancestral statements either, then it is precisely in the assertion above – of an absolute without an absolute entity – that we will have to look for the key to the solution.
Strong correlationism is not always thematized as such by those who espouse it – yet its contemporary predominance seems to us to be intimately connected to the immunity from the constraints of conceptual rationality which religious belief currently seems to enjoy. What philosopher nowadays would claim to have refuted the possibility of the Christian Trinity on the grounds that he had detected a contradiction in it? Wouldn’t a philosopher who dismissed Levinas’ thought of the ‘wholly Other’ as absurd on the grounds that it is refractory to logic be derided as a 43 af t er f i n i t u d e dusty freethinker, incapable of rising to the heights of Levinas’ discourse?
We can effectively distinguish between two types of correlationism: a ‘weak’ model, which is that of Kant, and a ‘strong’ model, which seems to be dominant today, even if it is never explicitly thematized as such. e. Kant’s refutation – then go on to show why this model itself remains vulnerable to criticism from the perspective of an even stricter form of correlationism. We shall then see why the ‘strong’ model proposes the most radical refutation of any attempt to think an absolute. It would seem, in light of what we have said so far, that it is easy to criticize Descartes.
After Finitude: An Essay on the Necessity of Contingency by Quentin Meillassoux