By Quentin Meillassoux
After Finitude offers 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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Extra resources for After Finitude: An Essay on the Necessity of Contingency
Accordingly, it will be maintained that the notion of the in-itself is devoid of truth because it is unthinkable, and that it should be abolished so that only the relation between subject and object remains, or some other correlation deemed to be more fundamental. A metaphysics of this type may select from among various forms of subjectivity, but it is invariably characterized by the fact that it hypostatizes some mental, sentient, or vital term: representation in the Leibnizian monad; Schelling’s Nature, or the objective subject-object; Hegelian Mind; Schopenhauer’s Will; the Will (or Wills) to Power in Nietzsche; perception loaded with memory in Bergson; Deleuze’s Life, etc.
For if I cannot think anything that is absolute, I cannot make sense of ancestrality, and consequently I cannot make sense of the science that allows me to know ancestrality. Accordingly, we must take up once more the injunction to know the absolute, and break with the transcendental tradition that rules out its possibility. Is this to say that we must once again become pre-critical 28 M E TA P H Y S I C S , F ID E I S M , S P E C U L ATI O N philosophers, or that we must go back to dogmatism? The whole problem is that such a return strikes us as strictly impossible – we cannot go back to being metaphysicians, just as we cannot go back to being dogmatists.
But the time at issue here is the time wherein consciousness as well as conscious time have themselves emerged in time. For the problem of the arche-fossil is not the empirical problem of the birth of living organisms, but the ontological problem of the coming into being of givenness as such. More acutely, the problem consists in understanding how science is able to think – without any particular difficulty – the coming into being of consciousness and its spatio-temporal forms of givenness in the midst of a space and time which are supposed to pre-exist the latter.