Thinking about a way to think through the metaphysical tradition that goes through Levinas and Deleuze in the 20th century, it occurred to me that one can describe their project as a metaphysics without speculation where the sense of totality is fully replaced by an commitment to exteriority and infinity (in the sense Levinas ascribes to Descartes). It is a metaphysics of contact, and not of speculative gestures. Interestingly, if we think of the four possibilities of presence and absence of metaphysics and speculation, the other three quadrants are occupied by metaphysicians like Whitehead but also by Leibniz and Spinoza (the quadrant on Metaphysics with Speculation) as much as the quadrant that rejects both metaphysics and speculation is occupied by the traditional forms of correlationism. Finally, speculation without metaphysics is what Meillassoux want to pursue. The fourth quadrant, metaphysics without speculation, is almost completely absent in the current discussion on metaphysical renaissance and the speculative turn.
I´ve been wondering about whether we can formulate something about contingency along the lines of a principle of irreduction: aucune chose n´est par elle-même contingent ou necessaire . The principle asserts that necessity is always contingent on underlying fixed things: something is physically necessary (or contingent) given the fixed laws of nature, something is deontically contingent - allowed - or necessary - mandatory - given the fixed ethical rules (or laws of the land). Finally, something is logically necessary (or necessary simpliciter) given a fixed logic. The irreducible diversity of ethical rules, the absence of eternal laws of nature and the plurality of logical systems, if accepted, makes necessity relative to those parameters. An aggiornamento of Heraclitus would have that nothing is necessary comes what may. Surely, of couse, if there is no absolute necessity, there is no absolute contingency. We can then say that in a broader, more abstract level, things are up for grab...
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