By Quentin Meillassoux
After Finitude offers readings of the heritage of philosophy and units out a critique of the unavowed fideism on the middle 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 technological know-how 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
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. All one has to do is apply the argument of the ‘correlationist circle’ to Descartes’ ontological proof. One would then say the following: ‘Descartes’ proof is fallacious at its very root, precisely insofar as it is intended to access an absolute existence.
Thus, correlationism provides no positive ground for any specific variety of religious belief, but it undermines reason’s claim to be able to disqualify a belief on the grounds that its content is unthinkable. The strong model in this characterization seems to us to be represented as much by Wittgenstein as by Heidegger, which is to say, by the two emblematic representatives of the two principal currents of twentiethcentury philosophy: analytic philosophy and phenomenology. Thus, the Tractatus maintains that the logical form of the world cannot be stated in the way in which facts in the world can be; it can only be ‘shown’, that is to say, indicated in accordance with a discursive register that cannot be bound by the categories of science or logic.
From the perspective of the strong model, in effect, religious belief has every right to maintain that the world was created out of nothingness from an act of love, or that God’s omnipotence allows him to dissolve the apparent contradiction between his complete identity and His difference with his Son. These discourses continue to be meaningful – in a mythological or mystical register – even though they are scientifically and logically meaningless. Consequently, the most general thesis of the strong model pertains to the existence of a regime of meaning that remains incommensurable with rational meaning because it does not pertain to the facts of the world, but rather to the very fact that there is a world.