Caputo on Meillassoux

What follows is an outline of Caputo’s lectures on the future of continental philosophy (both religious and not) that he is currently engaged in at Syracuse University with a few comments of my own. Mostly I want to outline some of the claims he makes and have a discussion about his views on Meillassoux, Brassier, and Laruelle. As of now only the lectures on Meillassoux are online but as Brassier and Laruelle will be coming up soon.

1rst Lecture

Caputo begins by asserting that Meillassoux proceeds like a Descartes sans god, setting forth mediations on correlationism instead  of the cogito. After outlining Leibniz and Descartes’ relation to the Principle of Sufficient Reason, Caputo addresses Kant and the nullification of the ontological proof of God since God, for both Leibniz and Descartes, guaranteed rationalism. Despite Kant’s demolition though Caputo notes that he set aside room for faith in order to allow for moral law, practical reason etc. This formal distinction yet saving of the noumenal forms the basis of weak correlationism.

Given the explosion of doubt we have the Hegelian retort that the noumenal/phenomenal distinction itself gives intuition into the noumenal and hence mind becomes substance, doubt becomes knowledge as Hegel absolutizes the correlation. Hegel’s post critical metaphysics gives the absolute necessity as spirit hence all things must be contingent but the totality must not be. Here Captuo suggests a disagreement between Zizek’s Hegel and Malabou’s. For Caputo, Hegel saves God as non-existent  but infinite womb of all being.

Caputo argues that Meillassoux ignores Kant’s claim that all metaphysics fail because they do not appreciate the limited applicability of the a priori categories.

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Being No One: Metzinger and Kant

In Being No One, Thomas Metzinger attempts to develop a thorough and systematic approach to consciousness and subjectivity – one based fundamentally on a teleofunctionalist and naturalist view of consciousness. In other words, an approach to consciousness that presents it as necessarily supervening on a neural basis and as subject-to and a product-of evolutionary pressures. Perhaps surprisingly, in many ways Metzinger’s project comes across as a neurological updating of Kant’s project. Instead of the ‘conditions’ of possible experience, Metzinger deduces the ‘constraints’ constitutive of phenomenal consciousness and self-consciousness. Unlike Kant, however, Metzinger refuses to describe consciousness in a single, unitary way. With the advances in psychology, neuroscience and phenomenology, we can now achieve a much more detailed and nuanced view of consciousness. One of the most significant aspects of Metzinger’s work is therefore the integration of deficient forms of phenomenal consciousness – ones where a particular constraint may be absent as the result of neurological damage. The end result is a set of necessary and contingent constraints for consciousness to occur. The addition or subtraction of a particular constraint leads to entirely different forms of consciousness.

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Laruelle’s “Reflections on the Meaning of Finitude in the Critique of Pure Reason”

Laruelle, Francois. “Reflections sur la sens de la finitude dans la Critique de la Raison Pure.” Revue International de Philosophie 35 (1981): 269-83.

Reflections on the Meaning of Finitude in the Critique of Pure Reason

François Laruelle

“Finitude” designates human knowledge’s positive nature of not creating its object which it nevertheless determines as object, of having to receive it so as to determine it. The Critique of Pure Reason modifies the theological problematic of finitude which, in the classical age, instead designates man’s being created, transposing it into the problematic of the intuitive relation of repraesentatio to the object and in fact the powerlessness of man to create the latter. We must make three preliminary yet essential distinctions. Finitude primarily and essentially is said of (human) intuition and secondarily, not essentially, of the imagination, the understanding and reason which are simultaneously finite and infinite. Furthermore, we must distinguish the finitude of intuition and its infinite (synthetic) condition in intuition: finally, we must distinguish these limited places [1] of finitude in accordance with certain parts of the Critique, simultaneously in accordance with the faculties and relations of one space of “form” to another—in accordance with finitude as the general principle of interpretation which is then globally opposed to an interpretation which would take for its guiding-thread the rise of Reflection throughout the Critique towards the highest instance of rational determination, the infinite and ideal. The first supposes that Reason can be liberated from the bondage of its initial finitude in “sensible” intuition, the second supposes this liberation without, however, its bonds with receptivity being fully broken.


We often oppose the Heideggerian and idealist (Hegelian or neo-Kantian) interpretations of these problems. On one side, finitude as irreducible and unsurpassable becomes the principle interpretation of Reason itself as pure finite Reason. On the other, finitude is simply an initial, limited and surpassed moment, either of the pure Idea, or of the transcendental reflection of infinite Reason. And it is true from the one to the other, from the directing primacy of Intuition to that of Reason and its ends, from the primacy of reception to that of phenomenal, then intelligible determination, from the primacy of sensibility to that of the intelligible (the universal moral Law in the solution to the third antinomy), there is seemingly a reciprocal reversal of perspectives which are rendered irreconcilable, thus changing their particular sense (that of sensibility to the understanding) and their critical value (their relation to the Whole or to the architectonic of the Critique). The adversaries themselves are bound to be carried away in these somewhat excessive debates and in oppositions which are all too often unilateral. Finitude becomes a problem, acquiring sense and value, when the preliminary or prefatory position of the texts which indicate and program it are recognized. Like any threshold, finitude can also be crossed “unproblematically” since it leads to the tabernacle of the moral Law, which detains its visitors in its folds indefinitely. Hence the two necessary interpretations mentioned above. This essay endeavors to rediscover their co-belonging and to stop opposing what the threshold itself never opposes: the simple indication or transition, and the program.

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