Quentin Meillassoux
Philosophy in the Making
by Graham Harman
Edinburgh University Press 2011


23
Meillassoux23
contingency - 29 facticity - 30 factiality

119
Meillassoux-Interview

162 The thesis of
radical contingency: If I take contingency seriously, then I ought to divide the possible into a potentialities (which are submitted to the natural laws of our universe) and virtualities (which are not submitted to those laws). If potentialities can be probabilized, in my view virtualities cannot, by reason of the transfinite character of the number of possibles. Thus it is pointless to ask what the chances are of one virtualities arising rather than another, or to think that the particular virtuality as an infinitely small chance of arising in view of the immense number of other possibilities
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Meillassoux - L'inexistence divine
175
Meillassoux- Philosophy 175 - 194
175 Appendix: Excerpts from L'Inexistence divine
175 A:
Advent ex nihilo is a rational concept.
We hold that if immanentism is maintained in fully radical form, it implies a world with nothing outside that could limit its power of novelty. If nothing exists outside the world, then the world alone is the source of the advent (surgissement) or disappearance of anything. That which is belongs fully to the world because it belongs only to the world, and is contingent to the core. Thus novelty should not be considered as the action of a transcendence that is “always already there”and would therefore forbid anything truly new. If an infinitely perfect God were the source of advent, time would necessarily be poor, since what followed this origin could be no better than a diminishing of it. But if instead time is rich in creative advents, then these need not be limited in arbitrary fashion by empirical constants or by ideal worlds outside our own.

195
195 F: Philosophy and Symbol
220
Our current world, as a field of struggle and hope, thus permits us to hope for the emergence of a truly ultimate novelty of becoming ( the World of justice, not a perfected world of thought). And in the same way we ourselves, no less than the contingent power of becoming, the condition of this emergence in which beauty results from our connection with the world, since the final advent can come only from the conjunction between being and act. This does not signify that, by the perversion of a moral rigourism, it would be necessary to desire the present order and its procession of miseries. But it is henceforth impossible to hate or regret the present World, which opens up the very possibility of a history. This history would be a becoming that belongs to us and would be larger than that of a single World. In this world all humans, with all the gestures they perform, would sketch anew the figure of our re-emergence. What this would offer as its aim would be the ahistorical and Edenic emergence of a garden of innocence, but the recommencing of an earth weighed down with the memory of humans.


Beobachtung Dritter Ordnung

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