Infinite Thought has a paper by Toscano on Meillassoux, a good read:
Without dwelling on the under-determined and exceedingly allusive references to contemporary fanaticism which lend Meillassoux’s claims their charge of urgency, as well as on the rather dubious claims made about the relation between Christianity and Western reason, in the rest of this presentation I want to challenge the plausibility of Meillassoux’s Enlightenment reloaded, as I mentioned by a detour through Colletti’s Marxism and Hegel. I want to put forward two inter-related arguments. First, that attending to the distinction between Kant and Hegel as formulated by Colletti, allows us to cast doubt on the very possibility of a speculative materialism, and provides a qualified Marxian defence for weak Kantian correlationism as a component of a genuine materialist thinking. Second, and much more briefly, that Colletti’s related discussion of hypostasis and ‘real abstraction’ demonstrates the weakness of Meillassoux’s attempt to revitalise the Enlightenment attack on fanaticism. Behind these two claims lies the conviction that, despite its undeniable subtlety, Meillassoux’s attack on the idealist parameters of correlationism is ultimately idealist in form, a problem which also affects it attempt to ideologically intervene, through a recasting of the Enlightenment fight against fanaticism, in the contemporary ‘return to the religious’.
Is it just me or did Graham’s blog slowly become a bit less philosophical and more “this-is-what-I-did-today” kind of blog? I wonder if he needs to open a Twitter account? The next Speculative Realism conference is coming up:
UWE Philosophy are pleased to announce that it will host a conference on Speculative Materialism and Speculative Realism on Friday 24th April 2009. This event follows on from the Speculative Realism conference held at Goldsmiths in April 2007 (the proceedings of which were published in Collapse vol. 3 (2007)). This second event will reunite the original four speakers:
Ray Brassier (AU Beirut), author of Nihil Unbound.
Iain Hamilton Grant (UWE Bristol), author of Philosophies of Nature After Schelling.
Graham Harman (AU Cairo), author of Tool-Being and Guerrilla Metaphysics.
Quentin Meillassoux (ENS Paris), author of After Finitude.
By the end of Chapter Three of Meillassoux’s After Finitude we are left with a rendering of the world reminiscent of Monadology, expect with some rather big differences. Meillassoux has described a world of chaos wherein each entity is at once self-contained, completely contingent and not connected to any one thing or another vis a vis a principle of reason etc. Naturally, this leads to a chapter long consideration of Hume, but Meillassoux insists “one unavoidable consequence of the principle of factiality is that it asserts the actual contingency of the laws of nature” (83). In the Enquiry Concerning Human Understanding, Hume writes:
We have said that all arguments concerning existence are founded on the relation of cause and effect; that our knowledge of that relation is derived entirely from experience; and that all our experimental conclusions proceed upon the supposition that the future will be conformable to the past. To endeavour, therefore, the proof of this last supposition by probable arguments, or arguments regarding existence, must be evidently going in a circle, and taking that for granted, which is the very point in question.
…It is impossible, therefore, that any arguments from experience can prove this resemblance of the past to the future; since all these arguments are founded on the supposition of that resemblance…Let the course of things be allowed hitherto ever so regular; that alone, without some new argument or inference, proves not that, for the future, it will continue so. Continue reading →
And now another alliteration, anyhow, to continue with my (monotonous) reading of Meillassoux’s After Finitude, I’ve just now reached the end of Chapter 3, “The Priniciple of Factiality” and have read through Ch 4 “Hume’s Problem,” but I will focus on the former for the most part. There was a section that really caught my attention towards the end of Ch. 3, in which Meillassoux writes:
Philosophy is the invention of strange forms of argumentation, necessarily bordering on sophistry. To philosophize is always to develop an idea whose elaboration and defense require a novel kind of argumentation, the model for which lies neither in positive science–not even in logic–not in some supposedly innate faculty for proper reasoning. Thus it is essential that a philosophy produce internal mechanisms for regulating its own inferences (77)…