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 compelled 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 resources for After Finitude: An Essay on the Necessity of Contingency
Let us suppose a subject without any point of view on the world – such a subject would have access to the world as a totality, without anything escaping from its instantaneous inspection of objective reality. But such a subject would thereby violate the essential finitude of the transcendental subject – the world for it would no longer be a regulatory Idea of knowledge, but rather the transparent object of an immediately achieved and effective knowledge. Similarly, it would no longer be possible to ascribe sensible receptivity and its spatio-temporal form – one of the two sources of knowledge for Kant, along with the understanding – to such a subject, which would therefore be capable of totalizing the real infinity of whatever is contained in each of these forms.
12 We now see that the sophistical nature of this first rejoinder consists in trying to occlude one lacuna by another, in trying to mask the non-being of the given by a given of non-being, as though the former could be reduced to the latter. 13 2) We shall formulate the second correlationist rejoinder from a transcendental perspective, which here constitutes the more incisive objection to our argumentation: ‘Your objection, made in the name of the arche-fossil, evinces an elementary confusion between the empirical and the transcendental level of the problem under consideration.
Science reveals a time that not only does not need conscious time but that allows the latter to arise at a determinate point in its own flux. To think science is to think the status of a becoming which cannot be correlational because the correlate is in it, rather than it being in the correlate. 12 We now see that the sophistical nature of this first rejoinder consists in trying to occlude one lacuna by another, in trying to mask the non-being of the given by a given of non-being, as though the former could be reduced to the latter.
After Finitude: An Essay on the Necessity of Contingency by Quentin Meillassoux