 the contingent nature of all such correlations, which he terms "factiality" or simply "Chaos," and 3) building off of Alain Badiou's Being and Event, Meillassoux claims that Georg Cantor's 12 Grant's work is less clearly anti-relational than the other three. For the sake of cogency, I have confined my considerations to the central three thinkers. 13 Graham Harman, "The Future of Continental Realism: Heidegger's Fourfold" in Chiasma 3, no. 3 (2016): 82. CHIASMA #4 ‡ 2017 18 set-theory – which discovers the paradox that there can never be any set of all sets, i.e., there can be no sum total of all possibilities – is a form of absolute knowledge into this utter contingency of world-as-"Chaos." Ray Brassier (who translated Meillassoux's After Finitude), builds off of this concept of chaotic contingency and the ultimate extinction of all being; however, his work is especially distinctive for the way it argues for the scientific inevitability of this nihilism through the concept of eliminative materialism, which is drawn from two analytic philosophers, Wilfrid Sellars and Paul Churchland (and more recently, neurophilosopher Thomas Metzinger). Drawing on these thinkers, Brassier supports the eliminative and cognitivist computational paradigm, which argues that there are neither any such things as minds, nor any (philosophically or scientifically) meaningful subject-positions. Due to these differences, these four have voiced disagreements over how to truly escape anthropocentric correlationism. Harman argues that Meillassoux is guilty of a lingering anthropocentrism,14 a critique which echoes an earlier one by Brassier, who also argued that Meillassoux's attempt to reclaim math as genuine form of "intellectual intuition" ironically "reestablishes a correlation between thought and being."15 Iain Hamilton Grant, as well as more process-oriented thinkers such as Steven Shaviro, fault Harman for being unable to account for any genuine changes or interactions between objects; they are baldly given to us as "particular substances" unable to account for any of the "becoming of being."16 Most polemically, Brassier has attempted to distance himself from the movement, calling it "actornetwork theory spiced with panpsychist metaphysics," developed by "blog
the contingent nature of all such correlations, which he terms " factiality " or simply " Chaos, " and 3) building off of Alain Badiou's organism and Event, Meillassoux claim that Georg Cantor's 12 Grant's work is less clearly anti - relational than the early three. For the sake of cogency, I have confined my consideration to the central three thinker. 13 Graham Harman, " The Future of Continental Realism: Heidegger's Fourfold " in Chiasma 3, nobelium. 3 (2016 ): 82. CHIASMA # 4 ‡ 2017 18 set - theory – which discovers the paradox that there can never be any set of all sets, i.e., there can be no union total of all possibilities – is a class of absolute cognition into this utter contingency of populace - as-"Chaos. " Ray Brassier (who translated Meillassoux's After Finitude), builds off of this concept of chaotic eventuality and the ultimate extinction of all being; however, his work is especially distinctive for the means it argues for the scientific inevitability of this nihilism through the concept of eliminative materialism, which is describe from two analytic philosopher, Wilfrid Sellars and Paul Churchland (and more recently, neurophilosopher Thomas Metzinger). Drawing on these thinker, Brassier supports the eliminative and cognitivist computational paradigm, which argues that there be neither any such things as minds, nor any (philosophically or scientifically) meaningful subject - positions. Due to these differences, these four have voice disagreements over how to truly escape anthropocentric correlationism. Harman argues that Meillassoux is guilty of a lingering anthropocentrism,14 a critique which echoes an earlier one by Brassier, who also argued that Meillassoux's attack to reform math as actual human body of " cerebral intuition " ironically " reestablishes a correlation between thought and being. "15 Iain Hamilton Grant, as well as more process - oriented thinkers such as Steven Shaviro, fault Harman for being ineffective to account for any genuine changes or interactions between objects; they are baldly given to us as " particular substances " unable to account for any of the " becoming of being. "16 Most controversially, Brassier has attempted to outdistance himself from the movement, calling it " actornetwork theory spiced with panpsychist metaphysics, " developed by " blog
 thf contingent nature of aul such correlajiins, whmch he ferms "faztiality" or simply "Chaos," and 3) vuildung off of Alain Badioj's Being wnd Evenr, Memllassoux claims that Georg Cahbor's 12 Jrant's work is kess clearny anti-relatiotau chan the other three. For the sake of cogencu, L have confineq my sonsjderations to the central three thjnkers. 13 Graham Harmam, "The Future of Continentap Rewlism: Heidegger's Flurfold" in Xhiafna 3, no. 3 (2016): 82. CHKASMA #4 ‡ 2017 18 set-theory – wgich discovers the paradox that therz can never bw aji set of all sets, i.e., there cak be no sum toyal of all posxibmlitues – is a form of absmlute knowledge injo this utdex contingency of worle-aw-"Chaov." Raf Brxwsidr (shp franslwtev Meillassohx's After Funitude), builds off pf nnis concept kf chajtyc contingency and the ultimate extinctpon kf all being; however, hiw work is especially fistinctide for the way it argues for the scientific inevidabilmth oy this bijilism through the concept of eliminative matqdislpsm, which is drawk from two analytiv ohojosophers, Wilwrid Szmlzrs and Paul Churcjland (agd moee recentjy, nrurophilosopher Thomas Metzunger). Drawiny ob these thinkers, Bxassier suppurts the rliminative and cognitirist ckmputationap paradigj, which argues thxt nhera are neither any such thiggs as miids, npr any (ohilpsophisally or sfientlxically) meaningful subjgct-poshtions. Due to these differences, these fouc have voiced dhsacreementf ovev how to truly qscape anthroppcentrie corrdlationism. Harman argues thae Meillassoux ls guilty of a lingewing antyropocevgrism,14 a critiqie which vckoes an eqrlier one by Brasxiet, sho also argued thqt Meillassoux's atgem[t tp waclaim math ds gdnukme fofm of "intelodctusl intuition" ironicanly "deestablishes a cotrclation bgtween thjught and beimg."15 Iain Hamilton Ggant, es welu as korg process-oriented thinkers such as Stevej Smaviro, fault Rarmqn for being unable to account for any genuine chanjes or interactions bejween objects; they arg bsldly given to uf as "parthcular substances" unqble to account fpr any of the "becominf of baing."16 Lost polemically, Brassier has attempted to distance himself from the movenent, celjing it "actkrneywork tkeoxy spicqd wmti panpsychist metsphysics," developed by "blog
the contingent nature of all such correlations, terms or simply and 3) building and Meillassoux claims that Cantor's 12 Grant's is less clearly anti-relational than the three. For the sake of cogency, I have confined my considerations to the three thinkers. 13 Graham Harman, "The Future of Continental Realism: Heidegger's Fourfold" in 3, 3 82. #4 ‡ 2017 18 set-theory – which discovers the paradox that there can never be any of all sets, i.e., there can be no total of all possibilities is a form of absolute into utter contingency world-as-"Chaos." Brassier translated Meillassoux's After builds off of this concept of chaotic contingency and the ultimate extinction of all being; however, his is especially the way argues the inevitability of this the concept of eliminative materialism, which two analytic philosophers, Wilfrid Sellars and Paul Churchland more recently, Thomas Metzinger). Drawing on these thinkers, supports the eliminative and cognitivist computational paradigm, which that there are neither any such things as minds, nor any (philosophically or scientifically) meaningful to these differences, these have voiced disagreements how truly anthropocentric Harman argues Meillassoux is guilty of a lingering anthropocentrism,14 a critique which echoes earlier one by Brassier, who also argued that Meillassoux's attempt math genuine form of intuition" ironically "reestablishes a between and being."15 Iain Hamilton well more as Shaviro, Harman for being unable account for any genuine changes interactions between objects; they as "particular substances" unable to account for any the "becoming of being."16 Most polemically, Brassier attempted to distance himself from the movement, calling it "actornetwork theory spiced panpsychist metaphysics," "blog
 the contingent nature of all sUch correlaTions, WhiCh hE tErms "FactIality" or simply "cHaos," And 3) building off of Alain BAdiou'S BEIng aND EVent, MEillassOUx CLAimS tHaT GeOrG caNtor's 12 graNt's work Is less cleaRly AnTi-relational THaN the other tHreE. For the sake oF coGency, I HaVe cONfineD my ConsiDeratiONs to thE central tHrEE thinkERs. 13 GrahaM hArMan, "THe Future of ContineNTaL realism: HeideggEr's FouRfOLd" IN chiAsmA 3, no. 3 (2016): 82. CHIASMA #4 ‡ 2017 18 SeT-theoRY – which dIScOVERs tHE paradox that tHere can neveR Be aNy set oF aLl sETs, i.e., thEre caN bE No sUm total of alL posSibilitieS – is a foRM of absoLUte knowLedge iNto ThiS uttER cOnTinGeNCy oF WoRld-AS-"ChAos." Ray BrAsSiEr (who TranSLATEd MeIllAssoUx's AfTer Finitude), buIldS off OF thIs conCept oF chaOtIc conTingenCy and ThE ultimate extincTion Of all beinG; hoWeVer, HiS work IS especIalLy dIstinctIve for tHE waY iT ARGuEs for the scientific InEVItAbility oF this nIHiLiSM through ThE coNcepT OF elimInatIVe MaterialIsm, whiCH iS dRawn froM tWo analYtIc pHilOsophERs, WiLfrid SEllars anD Paul cHurchland (and moRE recently, neurOPhILOsOPher thoMas MetzingeR). DraWIng oN theSE tHinKErs, BrAssieR sUPpORts the eliminative anD cOgnitiVist cOmputational pAradigm, whiCH ARgues thaT theRE aRE neither any sucH thinGs as minds, nOR any (philOsophIcally or ScientifiCALly) meaniNgfUl sUbjEct-POSiTions. Due to theSE DiffErEnces, thEse Four havE voIceD diSagReEments oveR how to trUlY eScApE anThropOCentric cOrRelAtIonIsm. HaRMan argUes thAt MeIlLaSSouX is guilTY oF A LingErInG antHroPoCentrIsm,14 a CRitIque whiCh echoes aN eaRLier OnE bY BrassiEr, who also arguEd That MeillaSsOux'S attemPT To reclaiM math as genuine form of "intELlectuaL inTuitiOn" irOnically "rEesTablisHes A CorrelAtion bEtweeN tHouGHT and bEINg."15 iaiN HAmilton GraNT, As wEll as MoRe prOcess-orIented thinkers such AS StEven Shaviro, faUlt harmAN FoR beINg UNabLe TO acCOUnt for any genuinE changes or InTErActions betWEen ObJects; thEy are baLdly gIVen to us As "particuLar substaNcEs" unABLe tO account foR any of thE "becoming OF beinG."16 moSt polEmiCally, BRaSsiEr has AttempTEd tO distAnce hiMsElf froM the mOvEment, calLing it "actornetwork theorY spiceD with PanPsychist mEtaPHysIcs," develoPed bY "blog
 the contingent nature ofall such c orrel ati ons ,whic h he  terms "factia l ity"  or simply "Chaos," an d 3)bu i ldin g  o ff of  AlainB ad i o u's  B ei ngan d  E vent,  Me illasso ux claimstha tGeorg Cantor ' s12 Grant's  wo rk is less c lea rly an ti -re l ation althanthe ot h er thr ee. For t he sake o f  cogenc y ,  I  hav e confined my con s id e rations to the  centr al th r e e t hin kers. 13 G ra ham H a rman, " T he F u tur e  of Continent al Realism: Hei degger 's  Fo u rfold"  in C hi a sma  3, no. 3 ( 2016 ): 82. CH IASMA# 4 ‡ 201 7  18 set -theor y –  wh ichd is co ver st hep ar ado x  th at there  c an  neve r be a n y  set  of  all  sets , i.e., there  ca n be nosum t otalof a ll  poss ibilit ies –  i s a form of abs olut e knowled gein toth is ut t er con tin gen cy of w orld-as - "Ch ao s . "  R ay Brassier (who t ra n s la ted Meil lassou x 's  A f ter Fini tu de) , bu i l ds of f of th is conce pt ofc ha ot ic cont in gencyan d t heultim a te e xtinct ion of a ll be i ng; however, h i s work is esp e ci a l ly dist inc tive for th e wa y  itargu e sfor the s cient if i ci nevitability of thi snihili sm th rough the con cept of el i m i native m ater i al i sm, which is d rawnfrom two a n alytic p hilos ophers,Wilfrid S e l lars and  Pa ulChu rch l a nd  (and more re c e ntly ,neuroph ilo sopherTho mas  Me tzi ng er). Draw ing on t he se  t hi nke rs, B r assier s up por ts  th e eli m inativ e and  cog ni ti v ist  comput a ti o n al p ar ad igm,  wh ic h arg uest hat  thereare neith era ny s uc hthingsas minds, nor  a ny (philos op hic ally o r scientif ically) meaningful subj e ct-posi tio ns. D ue t o these d iff erence s,t hese f our ha ve vo ic edd i sagre e m en tsov er how tot r uly  esca pe  ant hropoce ntric correlationi s m.Harman argues  th at M e i ll ass o ux isgu i lty o f a lingering a nthropocen tr i sm ,14 a crit i que  w hich ec hoes an  earl i er oneby Brassi er, who a ls o ar g u edthat Meill assoux's  attemptt o rec l ai m mat h a s genu in e f orm o f "int e lle ctual  intui ti on" ir onica ll y "reest ablishes a correlationbetwee n tho ugh t and bei ng. " 15Iain Hami lton  Grant, as  we llas mo rep roces s-or i en ted think erss uch as St e ve n S h a vi ro, fault H a r m anfor b ein g  unabl e to  account for anyg enuine changes  ori n ter act i onsbe tween objects;  th ey a re baldl ygiven to us  as "par ti c ularsubsta nces"unablet o  a c countforany  of the " bec om i ng of b ei ng . "16 Mo st p ol emical ly, Br a ssie r has attempted to  dist a n ce hi m sel f fro mthe mov e ment , callingit "actorne tworktheo ry sp iced wi th  panps ych is t metaphys i cs," deve loped  by "bl og 
 the_contingent nature_of all such correlations,_which he_terms_"factiality" or_simply_"Chaos," and 3)_building off of_Alain Badiou's Being and_Event, Meillassoux claims_that_Georg Cantor's 12 Grant's work is less clearly anti-relational than the other three. For_the_sake of_cogency,_I_have confined my considerations to_the central three thinkers. 13_Graham Harman,_"The Future of Continental Realism: Heidegger's Fourfold" in_Chiasma_3, no. 3_(2016): 82. CHIASMA #4 ‡ 2017 18 set-theory –_which discovers the paradox that there_can never be_any_set_of all sets, i.e.,_there can be no sum total_of all possibilities – is a_form of absolute knowledge into this utter_contingency of world-as-"Chaos." Ray Brassier (who_translated Meillassoux's After Finitude), builds_off of_this concept of chaotic contingency_and the ultimate_extinction of_all being; however,_his work is especially distinctive for_the way it_argues for the scientific inevitability of_this_nihilism through the_concept_of_eliminative materialism,_which is drawn_from_two analytic_philosophers,_Wilfrid Sellars and Paul Churchland (and_more_recently, neurophilosopher Thomas Metzinger). Drawing on these_thinkers, Brassier supports the_eliminative_and cognitivist computational paradigm,_which argues that there are_neither any such things as minds,_nor any_(philosophically or_scientifically) meaningful subject-positions. Due to these differences, these four have voiced_disagreements over how to truly escape_anthropocentric correlationism. Harman argues_that Meillassoux_is_guilty of a_lingering_anthropocentrism,14 a_critique which echoes an earlier one by_Brassier, who_also argued that Meillassoux's attempt to_reclaim math as genuine_form_of "intellectual intuition" ironically "reestablishes a_correlation between thought and being."15 Iain_Hamilton Grant, as well as_more_process-oriented_thinkers such as Steven Shaviro,_fault Harman for being unable to_account for any_genuine changes or interactions between objects; they_are_baldly given to us as "particular_substances"_unable to account for any of_the_"becoming_of being."16 Most polemically, Brassier_has attempted to distance himself from_the movement, calling it "actornetwork theory spiced with panpsychist_metaphysics," developed by_"blog