By Quentin Meillassoux

ISBN-10: 1441173838

ISBN-13: 9781441173836

From the preface through Alain Badiou: it's no exaggeration to assert that Quentin Meillassoux has unfolded a brand new direction within the heritage of philosophy, understood right here because the heritage of what it truly is to grasp ... This notable ""critique of critique"" is brought the following with no embellishment, slicing immediately to the guts of the problem in a very transparent and logical demeanour. It permits the future of considered absolutely the once again. ""This paintings is without doubt one of the most crucial to seem in continental philosophy lately and merits a large readership on the earliest attainable date ... Après l. a. finitude is a crucial ebook of philosophy through an authnted rising voices in continental suggestion. Quentin Meillassoux merits our shut awareness within the future years and his booklet merits swift translation and common dialogue within the English-speaking global. there's not anything like it."" -Graham Harman in Philosophy at the present time Quentin Meillassoux's amazing debut makes a strikingly unique contribution to modern French philosophy and is determined to have an important impression at the way forward for continental philosophy. Written in a mode that marries nice readability of expression with argumentative rigour, After Finitude presents daring readings of the heritage of philosophy and units out a devastating critique of the unavowed fideism on the middle of post-Kantian philosophy. the outstanding lucidity and the centrality of argument in Meillassoux's writing may still attract analytic in addition to continental philosophers, whereas his critique of fideism might be of curiosity to somebody preoccupied through the relation among philosophy, theology and faith. Meillassoux introduces a startlingly novel philosophical substitute 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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G. sheer cleverness at making money as much, and in the same way, as he admires virtue. New qualities will become human virtues in his eyes, and when there is conflict between the demands of the new values and those of the old-fashioned virtues, he has no reason to opt necessarily for the latter. ³³ Alternatively, if he remains strict about the demands of virtue even in the case where quite other things are reliably wealth-producing and where wealth of individuals and communities can often be seen to protect itself very effectively even at the expense of justice to other individuals or communities, then he may now feel logically forced to acknowledge that he is treating right-doing as important in itself.

2–5, where something similar is said about luck. ‘the opinion of aristotle on destiny’ 29 phrase ‘τὰ ποιητικὰ αἴτια’ [ta poiˆetika aitia], which does not correspond to anything in Aristotle,⁶ is one of his ordinary ways of referring to what we tend to call the ‘efficient’ cause and what Aristotle most often calls ‘that whence comes the starting-point of motion’. A productive cause is a cause which does something or sets something going. As for the domain of destiny, another familiar Aristotelian notion distinguishes, first, between what comes about for the sake of something and what just comes about, and then, secondly, within the former class, between what comes about by reason and what comes about by nature.

As we begin studying the chapter, we may be surprised at this turn of Aristotle’s account. It has, of course, been obvious all along that the reflective activity of Aristotelian ethical philosophy assigns to the virtues value-precedence over the natural goods. It has also been obvious that, according to this philosophy, the genuinely virtuous person would act rightly in particular situations at the expense of natural goods where this is morally required. But this point entails nothing to suggest that Aristotle’s ideal agent has a distinctive reflective attitude towards virtue in general.

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After Finitude: An Essay on the Necessity of Contingency by Quentin Meillassoux


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