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  1. Sara Ahmed (2010). Orientations Matter. In Diana H. Coole & Samantha Frost (eds.), New Materialisms: Ontology, Agency, and Politics. Duke University Press 234--258.
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  2. Michael Austin (2011). The Inner Life of Objects: Immanent Realism and Speculative Philosophy. Analecta Hermeneutica 3:1-12.
    Often a division of concepts can help us better understand unknown or seldom charted philosophical terrain: historically, the distinctions and differences between idealism and materialism have proven helpful, but with Quentin Meillassoux‟s concept of correlationism, the divisions between realism and anti realismwhich once seemed clean-cut are now harder to understand. Graham Harman has gone a step further than Meillassoux‟s initial definition of correlationism, by which “we mean the idea according to which we only ever have access to the correlation between (...)
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  3. Michael Austin (2011). Unthinking Nature: Transcendental Realism, Neo-Vitalism and the Metaphysical Unconscious in Outline. Thinking Nature 1.
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  4. Elie Ayache (2011). The Medium of Contingency. Pli (22):62-87.
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  5. Elie Ayache (2010). The Blank Swan: The End of Probability. Wiley.
    This book will change the way that we think about derivatives and approach the market.
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  6. Jussi Backman (2014). Transcendental Idealism and Strong Correlationism: Meillassoux and the End of Heideggerian Finitude. In Sara Heinämaa, Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge 276-294.
    The chapter discusses Quentin Meillassoux's recent interpretation and critique of Heidegger's philosophical position, which he describes as "strong correlationism." It emphasizes the fact that Meillassoux situates Heidegger in the post-Kantian tradition of transcendental idealism that he defines in terms of a focus on the correlation between being and thinking. It is argued that Meillassoux's "speculative" attempt to overcome the Kantian philosophical framework in the name of absolute contingency should be understood as a further development and dialectical overcoming of its ultimate (...)
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  7. Jeffrey Bell (2011). Between Realism and Anti-Realism: Deleuze and the Spinozist Tradition in Philosophy. Deleuze Studies 5 (1):1-17.
    In 1967, after a talk Deleuze gave to the Society of French Philosophy, Ferdinand Alquiéé expressed concern during the question and answer session that perhaps Deleuze was relying too heavily upon science and not giving adequate attention to questions and problems that Alquiéé took to be distinctively philosophical. Deleuze responded by agreeing with Alquiéé; moreover, he argued that his primary interest was precisely in the metaphysics science needs rather than in the science philosophy needs. This metaphysics, Deleuze argues, is to (...)
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  8. Jeffrey A. Bell (2013). "The World is an Egg": Realism, Mathematics, and the Thresholds of DIfference. Speculations:65-70.
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  9. Enrico Bellone, Ludovico Geymonat, Giulio Giorello & Silvano Tagliagambe (1978). Attualità del materialismo dialettico. Editori Riuniti.
  10. Jane Bennett (2010). The Force of Materiality : A Vitalist Stopover on the Way to a New Materialism. In Diana H. Coole & Samantha Frost (eds.), New Materialisms: Ontology, Agency, and Politics. Duke University Press
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  11. Ray Brassier, Iain Hamilton Grant, Graham Harman & Quentin Meillassoux (2007). Speculative Realism. Collapse:306-449.
  12. Lee Braver (2013). On Not Settling the Issue of Realism. Speculations (IV):9-14.
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  13. Svenja Bromberg (2013). The Anti-Political Aesthetics of Objects and Worlds Beyond. Mute (25 July).
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  14. Nathan Brown (2011). The Speculative and the Specific: On Hallward and Meillassoux. In Levi R. Bryant, Nick Srnicek & Graham Harman (eds.), The Speculative Turn: Continental Materialism and Realism. Re.Press
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  15. G. Anthony Bruno (forthcoming). Empirical Realism and the Great Outdoors: A Critique of Meillassoux. In Marie-Eve Morin (ed.), Continental Realism and its Discontents. Edinburgh University Press
    In After Finitude, Meillassoux seeks knowledge of reality independent of experience, blaming Kant for the ‘correlationist’ fusion of thinking and being that proscribes independent access to either. For Meillassoux, this blocks an account of the meaning of ancestral statements about reality prior to humans. I examine three charges on which Meillassoux’s argument depends: (1) Kant distorts ancestral statements’ meaning; (2) Kant fallaciously infers causality’s necessity in experience; (3) Kant’s revolution isn’t Copernican because his realism cannot grasp ‘the great outdoors’. (...)
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  16. John D. Caputo (2012). Continental Philosophy of Religion: Then, Now, and the Tomorrow. Journal of Speculative Philosophy 26 (2):347-360.
  17. Pheng Cheah (2010). Nondialectical Materialism. In Diana H. Coole & Samantha Frost (eds.), Diacritics. Duke University Press 143-157.
    This article explores the implications of Derrida's suggestion in several texts that, while a classic dialectical materialism partakes of logocentrism, other sorts of nondialectical materialism would be possible. The nondialectical materialisms that emerge from the work of Derrida and that of Gilles Deleuze resist or evade the teleology of the dialectic in different ways. Because Derrida understands material force as the reference to the impossible other and Deleuze views materiality in terms of impersonal and preindividual forces, materiality, even if it (...)
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  18. Evan Clarke (2009). After Finitude. Symposium: The Canadian Journal of Continental Philosophy 13 (1):162-165.
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  19. William E. Connolly (2010). Materialities of Experience. In Diana H. Coole & Samantha Frost (eds.), New Materialisms: Ontology, Agency, and Politics. Duke University Press
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  20. Diana Coole (2010). The Inertia of Matter and the Generativity of Flesh. In Diana H. Coole & Samantha Frost (eds.), New Materialisms: Ontology, Agency, and Politics. Duke University Press 92--115.
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  21. Diana H. Coole & Samantha Frost (eds.) (2010). New Materialisms: Ontology, Agency, and Politics. Duke University Press.
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  22. Diana Coole & Samantha Frost (2010). Introducing the New Materialisms. In Diana H. Coole & Samantha Frost (eds.), New Materialisms: Ontology, Agency, and Politics. Duke University Press 1--43.
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  23. Simon Critchley (2009). Back to the Great Outdoors. [REVIEW] Times Literary Supplement (February 28):28.
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  24. Clayton Crockett (2012). Quentin Meillassoux: After Finitude: An Essay on the Necessity of Contingency, Trans. Ray Brassier. London and New York: Continuum, 2008, $27.95 (Hb); $19.95 (Pb). Graham Harman, Quentin Meillassoux: Philosophy in the Making, Edinburgh: Edinburgh University Press, 2011, Viii and 247 Pp. $110.00 (Hb); $32.00 (Pb). [REVIEW] International Journal for Philosophy of Religion 71 (3):251-255.
    Quentin Meillassoux: After finitude: an essay on the necessity of contingency, trans. Ray Brassier. London and New York: Continuum, 2008, 27.95 ( hb );19.95 (pb). Graham Harman, Quentin Meillassoux: Philosophy in the making, Edinburgh: Edinburgh University Press, 2011, viii and 247 pp. 110.00 ( hb );32.00 (pb). Content Type Journal Article Category Book Review Pages 1-5 DOI 10.1007/s11153-012-9341-x Authors Clayton Crockett, University of Central Arkansas, 201 Donaghey Ave., Conway, AR 72035, USA Journal International Journal for Philosophy of Religion Online (...)
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  25. Anna Cutler & Iain Mackenzie (2011). Critique as a Practice of Learning: Beyond Indifference with Meillassoux, Towards Deleuze. Pli (22):88-109.
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  26. Craig Delancey (2012). After Finitude: An Essay on the Necessity of Contingency. By Quentin Meillassoux. The European Legacy 17 (3):403 - 404.
    The European Legacy, Volume 17, Issue 3, Page 403-404, June 2012.
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  27. Rick Dolphijn & Iris van der Tuin (2012). New Materialism: Interviews and Cartographies. Open Humanities Press.
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  28. Ben Okwu Eboh (1994). Living Beyond Materialism. Dept. Of Philosophy, University of Nigeria.
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  29. Jason Edwards (2010). The Materialism of Historical Materialism. In Diana H. Coole & Samantha Frost (eds.), New Materialisms: Ontology, Agency, and Politics. Duke University Press 281.
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  30. Paul Ennis (2011). Copernican Metaphysics. Continent 1 (2):94-101.
    In the Kritik der reinen Vernunft (1781) Kant introduced the transcendental method on a precarious footing and he never shied away from the fact that the transcendental method is structured, and I mean it in the most direct sense possible, aporetically. The aporetic element, the unstable core within Kantian thought, is the distinction between phenomenal and noumenal content in the chapter entitled "On the ground of the distinction [Unterscheidung] of all objects [Gegenstände] in general into phenomena and noumena" (Kant A236/B295-A260/B315). (...)
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  31. Paul Ennis (2011). Continental Realism. Zero Books.
    In Continental Realism Paul Ennis tackles the rise of realist metaphysics in contemporary continental philosophy. Pitted against the dominant antirealist and transcendental continental hegemony Ennis argues that continental thinking must establish an alliance between metaphysics, speculation, and realism if we are to truly get back to the things themselves.
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  32. Paul Ennis (2011). The Transcendental Core of Correlationism. Cosmos and History: The Journal of Natural and Social Philosophy 7 (1):37-48.
    In this paper I read Quentin Meillassoux’s critique of correlationism as truly a critique of transcendentalism and the transcendental method. I do so by considering the two correlationist rejoinders that occur in the English edition of Meillassoux’s After Finitude. The first rejoinder is from an idealist and relies on adumbrations for its defence. This reliance on adumbrations will be shown to be itself transcendentally implicated through Edmund Husserl’s Crisis of the European Sciences and Transcendental Phenomenology. I then turn to the (...)
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  33. Robert S. Gall (2014). Knowing, Counting, Being: Meillassoux, Heidegger and the Possibility of Science. Journal of Speculative Philosophy 28 (3):335-345.
    In his book After Finitude, Quentin Meillassoux criticizes post-Kantian philosophy for its inability to explain how science is able to describe a world without human beings. This paper addresses that challenge through a consideration of Heidegger’s thought and his thinking about science. It is argued that the disagreement between Meillassoux and Heidegger comes down to a question of first philosophy and the priority of logic or ontology in philosophy. Ultimately, Heidegger’s emphasis on ontology in philosophy is superior in its ability (...)
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  34. Robert S. Gall (2013). Fideism or Faith in Doubt? Philosophy Today 57 (4):358-368.
    Quentin Meillassoux’s After Finitude: An Essay on the Necessity of Contingency advocates a “speculative materialism” or what has come to be called “speculative realism” over against “correlationism” (his term for [nearly] all post-Kantian philosophy). “Correlationism” is “the idea according to which we only ever have access to the correlation between thinking and being,and never to either term considered apart from the other.” As part of his criticism of “correlationism,” Meillassoux argues that it necessarily leads to fideism, referencing the return of (...)
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  35. Alexander Galloway (2012). The Poverty of Philosophy: Realism and Post-Fordism. Critical Inquiry 39 (2):347-366.
  36. Fabio Gironi, Naturalising Badiou: Mathematical Ontology and Structural Realism.
    This thesis offers a naturalist revision of Alain Badiou’s philosophy. This goal is pursued through an encounter of Badiou’s mathematical ontology and theory of truth with contemporary trends in philosophy of mathematics and philosophy of science. I take issue with Badiou’s inability to elucidate the link between the empirical and the ontological, and his residual reliance on a Heideggerian project of fundamental ontology, which undermines his own immanentist principles. I will argue for both a bottom-up naturalisation of Badiou’s philosophical approach (...)
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  37. Fabio GIroni (2012). Assessing the French Atheistic Turn. [REVIEW] Speculations:473-490.
    Review Essay of Christopher Watkin's 'Difficult Atheism: Post-theological thinking in Alain Badiou, Jean-Luc Nancy and Quentin Meillassoux'.
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  38. Fabio Gironi (2011). Meillassoux’s Speculative Philosophy of Science: Contingency and Mathematics. Pli 22:26-61.
    In this paper I will offer a survey of Quentin Meillassoux’s thought, focusing on what I identify as the central node of his thought, the link between mathematics and contingency. I will then proceed to question the compatibility of his principle of radical contingency with the philosophy—and the practice—of science, and I will propose a possible solution to this problem by pushing Meillassoux along the Pythagorean path. Finally, I will argue that 1) his project of evacuating metaphysical necessity via a (...)
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  39. Peter Gratton (2013). Post-Deconstrcuctive Realism: It's About Time. Speculations (IV):84-90.
  40. Peter Gratton (2012). Meillassoux's Speculative Politics: Time and the Divinity to Come. Analecta Hermeneutica 4:1-14.
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  41. Peter Gratton (2009). After the Subject: Meillassoux's Ontology of 'What May Be'. Pli (20):55-80.
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  42. Peter Gratton & Paul J. Ennis (2014). The Meillassoux Dictionary. Edinburgh University Press.
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  43. Martin Hägglund (2011). Radical Atheist Materialism: A Critique of Meillassoux. In Levi R. Bryant, Nick Srnicek & Graham Harman (eds.), The Speculative Turn: Continental Materialism and Realism. Re.Press
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  44. Stirling Hall (2012). Resonating Ontologies: The Illusory Nature of the Confrontation Between Žižek's Ontology and Speculative Realism. Res Cogitans (3):67-75.
  45. Peter Hallward (2011). Anything is Possible: A Reading of Quentin Meillassoux's After Finitude. In Levi R. Bryant, Nick Srnicek & Graham Harman (eds.), The Speculative Turn: Continental Materialism and Realism. Re.Press
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  46. Peter Hallward (2008). Anything is Possible: Book Review of After Finitude by Quentin Meillassoux. [REVIEW] Radical Philosophy 152:51-57.
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  47. Graham Harman (2013). The Current State of Speculative Realism. Speculations (IV):22-28.
  48. Graham Harman (2013). Johnston's Materialist Critique of Meillassoux. Umbr(A) 1:29-50.
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  49. Graham Harman (2011). Quentin Meillassoux: Philosophy in the Making. Edinburgh University Press.
    Quentin Meillassoux has been described as the most rapidly prominent French philosopher in the Anglophone world since Jacques Derrida in the 1960s. With the publication of After Finitude (2006), this daring protege of Alain Badiou became one of the world's most visible younger thinkers. In this book, his fellow Speculative Realist, Graham Harman, assesses Meillassoux's publications in English so far. Also included are an insightful interview with Meillassoux and first-time translations of excerpts from L'Inexistence divine (The Divine Inexistence), his famous (...)
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  50. Graham Harman (2011). Meillassoux's Virtual Future. Continent 1 (2):78-91.
    continent. 1.2 (2011): 78-91. This article consists of three parts. First, I will review the major themes of Quentin Meillassoux’s After Finitude . Since some of my readers will have read this book and others not, I will try to strike a balance between clear summary and fresh critique. Second, I discuss an unpublished book by Meillassoux unfamiliar to all readers of this article, except those scant few that may have gone digging in the microfilm archives of the École normale (...)
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1 — 50 / 103