Sandra Lehmann

Sandra Lehmann continues on the previous discussion of the ontological grounding of truth by comparing Desmond’s metaxology to the revival of metaphysics in the New Realism of Quentin Meillassoux. While noting the superficial similarities between these philosophical projects, Lehmann clarifies that metaxology provides a more robust alternative to the anti-metaphysical philosophies of finitude of the twentieth century. Particularly prominent in her argument is that Meillassoux’s discussion of the ground of being does not allow him to escape the shadow of Heidegger’s critique of metaphysics, which is something more ably accomplished by metaxology.

This essay follows the assumption that the first principle of classical metaphysics has its counterpart in political sovereignty as suprema potestas. Therefore, both can be equally described as arché. Their epitome is the God of so-called ontotheology, who thus proves to be what I call the Ur-Arché. In contrast to current post-metaphysical approaches, however, I suggest overcoming ontotheology through a different metaphysics, which emphasizes the self-transcending surplus character of being. I regard early Christian martyrdom as an eminent way in which the surplus of being is manifested. This has two interwoven aspects, one ontological and one political, both arising from the excessive idea of the Christ event, or the notion that there is life beyond life unto death. I will analyse the mechanism allowing early Christian martyrs to counteract Roman imperial sovereignty. Finally, I will relate this to contemporary life systems in which sovereignty has become anonymous biopower.

This article stages the confrontation of two approaches to thinking the absolute. On the one hand, it discusses Quentin Meillassoux’s speculative materialism. In suggesting that there is no ultimate ground of being and that only contingency is necessary, Meillassoux takes the notion of the irreducible character of the absolute to its extreme and aporetic consequences. By contrast, I will outline an alternative account of the absolute. Like Meillassoux, I will suggest that the question of the absolute is intrinsically linked to the question of factuality. Yet, in this case, factuality leads to the notion of the beyond of God as the ground of being, inscribing into being the dynamic of a continuous inner transcendence. Keywords: factuality, transcendence, philosophy of existence, the absolute, Quentin Meillassoux, speculative materialism.

As Karl Löwith suggested, modern philosophy of history secularizes Christian Heilsgeschichte by turning the eschaton into an immanent telos of the historical process. This article agrees with Löwith that there is an essential relation between the modern understanding of history and the Christian model. Yet, in drawing on the philosophy of history of Jan Patočka, it shows that for modern philosophy of history, there is a second option of dealing with the eschaton. Just as the Christian eschaton constitutes history also in urging to make a decision for Christ here and now, modern history constantly calls for making a decision concerning its meaning. According to Patočka, however, the ultimate meaning of history cannot be specified. Rather, meaning realizes itself in the question of meaning. One might speak here of a “crossed-out eschatology” that stands in opposition to the idea of human self-redemption, even if it is thoroughly modern.