By Quentin Meillassoux
After Finitude offers readings of the historical past of philosophy and units out a critique of the unavowed fideism on the middle 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
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.
Consequently, it would become possible to obtain positive knowledge of the thing-in-itself through the use of a logical principle alone. What principle underlies Kant’s critique of Descartes? As we know, this critique proceeds by denying that contradiction can obtain anywhere except between an already existing entity and one of its predicates. If we assume that a triangle exists, we cannot, on pain of contradiction, attribute to it more or less than three angles. ’3 Thus, the subject of a proposition can never impose its existence upon thought solely by virtue of its concept, for being is never part of the concept of the subject, it is never its predicate – it is added to this concept as a pure positing.
It is no longer a matter of ‘X is thus, therefore X must be’, but ‘if as a matter of fact X is given as thus, then it has as its condition to be thus’. e. about whether or not there are universal conditions of language and the given. Strong correlationism is not always thematized as such by those who espouse it – yet its contemporary predominance seems to us to be intimately connected to the immunity from the constraints of conceptual rationality which religious belief currently seems to enjoy.