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After Finitude: An Essay on the Necessity of Contingency by Quentin Meillassoux

By Quentin Meillassoux

After Finitude presents readings of the background of philosophy and units out a critique of the unavowed fideism on the center of post-Kantian philosophy. writer Quentin Meillassoux introduces a philosophical replacement 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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E. apparently unthinkable, yet true, and hence eminently problematic. The arche-fossil enjoins us to track thought by inviting us to discover the ‘hidden passage’ trodden by the latter in order to achieve what modern philosophy has been telling us for the past two centuries is impossibility itself: to get out of ourselves, to grasp the in-itself, to know what is whether we are or not. 27 Chapter 2 Metaphysics, Fideism, Speculation To think ancestrality is to think a world without thought – a world without the givenness of the world.

The truthful God who ensures the existence of extended bodies). We shall therefore have to strive to provide an argument conforming to the same structure. But in order to bring out the content of our own argument, we must begin by explaining in what regard the content of the Cartesian argument is incapable of withstanding the correlationist critique. How would a correlationist refute the preceding argument? There are in fact (at least) two ways of refuting it, depending on the model of correlationism which one adopts.

It suffices to abjure such crossing for the paradox to dissolve: on the side of the object, bodies are born and die; while on the other side, conditions provide the norms for knowledge of the object. But these conditions cannot be said to be born or to die – not because they are eternal, in the manner of a divine substance (which would be to think of them as an object once again, albeit a supersensible one), but simply because they cannot be situated at the same level of reflection – to do so would engender a paradox which, like that of the liar, results from a confusion between discourse and its object.

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