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 substitute to the compelled 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 info for After Finitude: An Essay on the Necessity of Contingency
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. On this point, we cannot but be heirs of Kantianism.
Why then is Kant not content with using an argument like the one above? The nub of the Cartesian argument lies in the idea that the notion of a non-existent God is inherently contradictory. For Descartes, to think God as non-existent is to think a predicate that contradicts its subject, like a triangle that does not have three angles. Existence belongs to the very definition of God, just as the triad of angles belongs to the very definition of triangle. But in order to disqualify this argument, it is imperative for Kant to demonstrate that there is in fact no contradiction involved in maintaining that God does not exist.
This is a point 39 af t er f i n i t u d e that should be borne in mind throughout what follows: in insisting upon the facticity of correlational forms, the correlationist is not saying that these forms could actually change; he is merely claiming that we cannot think why it should be impossible for them to change, nor why a reality wholly other than the one that is given to us should be proscribed a priori. Consequently, we must distinguish between: 1. The intra-worldly contingency which is predicated of everything that can be or not be, occur or not occur, within the world without contravening the invariants of language and representation through which the world is given to us.
After Finitude: An Essay on the Necessity of Contingency by Quentin Meillassoux