Quentin Meillassoux
Quentin Meillassoux (born 1967) is a contemporary French philosopher whose work has reshaped debates in metaphysics and the philosophy of science. Educated in Paris and a student of Alain Badiou, he emerged from the continental tradition but decisively breaks with its dominant “correlationist” tendency—the view that we can only ever know the relation between thought and world, never the world as it is in itself. In his influential book After Finitude, Meillassoux argues that modern science, especially its description of events predating human life, already commits us to knowledge of a mind-independent reality. On this basis he defends a bold metaphysical thesis: the only necessity is the necessity that everything is absolutely contingent. This “necessity of contingency” has made him a central figure in so-called speculative realism, a movement seeking to revive systematic metaphysics without abandoning scientific rigor. Meillassoux’s later work explores how radical contingency underwrites a novel, non-theistic form of hope for justice, as well as an original mathematical interpretation of poetic form. Despite a relatively small corpus, his ideas have had wide influence in philosophy, critical theory, theology, and the arts.
At a Glance
- Field
- Thinker
- Born
- 1967-10-27 — Paris, France
- Died
- Active In
- France, Europe
- Interests
- MetaphysicsEpistemologyPhilosophy of sciencePhilosophy of mathematicsSpeculative realismAtheism and religion
Quentin Meillassoux argues that the dominance of 'correlationism'—the idea that we can never think being independently of its correlation with thought—must be overcome because it cannot account for the reality described by modern science, especially events prior to any observer ('ancestral' events). By closely analyzing the status of mathematical science, he contends that we are rationally entitled to affirm at least one absolute truth about the world as it is in itself: that no being or law is necessary, and that the only necessity is the necessity that everything is absolutely contingent. This 'necessity of contingency' grounds a form of speculative materialism that is realist about a mind-independent world while remaining radically anti-dogmatic about which particular entities or laws must exist. From this basis, Meillassoux develops original positions in philosophy of religion and ethics, suggesting that the radical openness of the future makes possible, though not guaranteed, unforeseen events such as a form of justice or even a resurrection of the dead, without invoking a currently existing God.
Après la finitude : Essai sur la nécessité de la contingence
Composed: 1997–2006
Le Nombre et la Sirène : Un déchiffrage du Coup de dés de Mallarmé
Composed: 2000–2011
Potentialité et virtualité
Composed: Early 2000s
Histoire et événement chez Alain Badiou
Composed: Late 1990s
L’Inexistence divine
Composed: 2000s–2010s
We maintain that the only absolute is the absolute impossibility of a necessary being.— Quentin Meillassoux, After Finitude: An Essay on the Necessity of Contingency (2008 English ed.), Chapter 3
A concise statement of Meillassoux’s core metaphysical thesis that there can be no being or law whose existence is necessary; only contingency is necessary.
By 'correlation' we mean 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.— Quentin Meillassoux, After Finitude (2008 English ed.), Introduction
His canonical definition of correlationism, the target of his critical project and a key concept in contemporary debates about realism.
An ancestral statement is a statement bearing explicitly on an event that is anterior to the emergence of the human species – or even to the emergence of life itself.— Quentin Meillassoux, After Finitude (2008 English ed.), Chapter 1
Defines the 'ancestral' phenomena (such as the age of the Earth) that ground his argument against correlationism and for realism about a mind-independent world.
If there is no reason for anything to be or to remain as it is, then there is no such thing as a necessary being, nor any necessary law.— Quentin Meillassoux, After Finitude (2008 English ed.), Chapter 3
Spells out the consequences of the 'principle of unreason', the idea that there is no ultimate reason for the existence or persistence of any particular thing or law.
We call 'divine inexistence' the belief in a God who does not exist, but who may come to exist in the future.— Quentin Meillassoux, “Spectral Dilemma” and related lectures on L’Inexistence divine (various versions, 2000s)
Summarizes his speculative approach to religion, which rejects an actually existing God while affirming the rational possibility of a future event of justice or redemption.
Formation within French post-structural context
Growing up intellectually in the aftermath of structuralism and post-structuralism, Meillassoux was trained in the French university system at a time when thinkers like Derrida, Foucault, and Deleuze dominated. Under the supervision of Alain Badiou, he absorbed a strong interest in ontology, set theory, and the possibility of a rigorous, mathematically informed metaphysics, while also inheriting a critical attitude toward traditional dogmatic philosophy.
Formulation of the critique of correlationism
During his doctoral work and the years leading to the publication of *Après la finitude* (2006), Meillassoux developed his central notion of “correlationism” to characterize the dominant anti-metaphysical stance in both analytic and continental traditions. He worked out his argument that scientific descriptions of “ancestral” events—occurring before humans or any life—undermine the idea that we only ever have access to the correlation between thinking and being.
Articulation of absolute contingency and speculative materialism
Meillassoux’s next phase consists in turning the critique of correlationism into a positive metaphysical position. He argues that we can know one absolute feature of reality: that there is no necessary reason for anything to be as it is. This thesis of the necessity of contingency leads him to what he calls 'speculative materialism', a form of realism grounded in the rational structures disclosed by mathematics rather than in sensory givenness or linguistic mediation.
Extensions to religion, ethics, and literature
From the late 2000s onward, Meillassoux applied his metaphysical framework to new domains. In lectures and essays on 'divine inexistence', he explored a speculative form of atheism that nonetheless makes room for a rational hope in a possible future justice, including the resurrection of the dead. With *Le Nombre et la Sirène* (2011), he engaged in minute numerical analysis of Mallarmé’s poetry, presenting an intricate hypothesis about the poem’s hidden structure and demonstrating how rational reconstruction can illuminate literary form.
1. Introduction
Quentin Meillassoux (born 1967) is a French philosopher whose work has become a central reference point in contemporary debates about realism, metaphysics, and the status of scientific knowledge. Emerging from the post-structural and post-Heideggerian milieu of late 20th‑century French thought, he is best known for formulating a rigorous critique of correlationism—the view that philosophy can never access reality independently of its relation to thought or language.
In his influential book Après la finitude (After Finitude), Meillassoux argues that modern sciences, especially cosmology and geology, already speak meaningfully about a world existing long before any observers. He takes such “ancestral” claims as evidence that philosophy must be able to think a mind-independent reality, and that it is possible to identify at least one absolute feature of that reality: the necessity of contingency. On this basis he proposes a position he calls speculative materialism, which seeks to combine metaphysical speculation with a strong commitment to mathematical rationality.
Beyond metaphysics, Meillassoux has developed a distinctive approach to religion—framed by the notion of divine inexistence—and a mathematically inflected reading of literature, notably in his study of Stéphane Mallarmé. His ideas have been widely associated with the loosely defined movement of speculative realism, and have provoked sustained discussion across philosophy of science, theology, aesthetics, and critical theory.
The following sections examine his life and context, the development of his thought, his principal works, and the main lines of interpretation and criticism that his philosophy has generated.
2. Life and Historical Context
2.1 Biographical Sketch
Quentin Meillassoux was born on 27 October 1967 in Paris, France. He was educated in the French university system and completed his doctoral thesis in 1997 at the Université Paris 1 Panthéon‑Sorbonne under the supervision of Alain Badiou. His dissertation later provided the basis for Après la finitude (2006). In 2012 he was appointed maître de conférences (senior lecturer) in philosophy at the same institution, consolidating his position within French academic life.
Available public sources describe him as maintaining a relatively low media profile, with his influence tied more to seminars, lectures, and a compact but intensively discussed body of writings than to a large published oeuvre.
2.2 Historical and Intellectual Setting
Meillassoux’s formation took place in the aftermath of structuralism and post‑structuralism, when figures such as Derrida, Foucault, Deleuze, and Lyotard had reshaped French philosophy. Many currents of this period emphasized language, power, and subjectivity, and were often wary of systematic metaphysics. At the same time, phenomenology (especially Heidegger) and the “linguistic turn” in analytic philosophy encouraged various forms of anti‑realism or correlationism.
His work also emerged against a backdrop of renewed interest in Badiou’s set‑theoretical ontology, debates about science and realism, and the global impact of analytic philosophy of language and mind. The 2007 Goldsmiths conference in London, retrospectively named the founding event of speculative realism, placed Meillassoux alongside Ray Brassier, Iain Hamilton Grant, and Graham Harman as part of a broader attempt to move beyond both traditional metaphysics and post‑Kantian anti‑metaphysics.
This context helps explain why his explicit defense of an absolute, mathematically knowable reality—combined with a radical insistence on contingency—appeared both continuous with and sharply divergent from dominant late‑20th‑century continental philosophies.
3. Intellectual Development
3.1 Formation and Early Influences
Meillassoux’s intellectual formation occurred within French universities in the 1980s and 1990s, when Heideggerian phenomenology, Derridean deconstruction, and post‑Althusserian Marxism were prominent. Under Alain Badiou’s supervision, he encountered a program that sought to rehabilitate ontology and truth using mathematical resources, especially set theory. Commentators often note that Meillassoux adopted Badiou’s concern for rigorous formalization while distancing himself from Badiou’s notion of the event and his political orientation.
His early writings, including work on Badiou’s philosophy of history, already display an interest in how event, contingency, and rationality could be systematically articulated.
3.2 From Critique of Correlationism to Absolute Contingency
During his doctoral work, Meillassoux began to articulate the concept of correlationism as a unifying label for diverse post‑Kantian positions that deny access to the “in‑itself.” He focused on how these positions handle scientific statements about ancestral events (e.g., the formation of the Earth billions of years ago). By the late 1990s he had framed the problem of whether philosophy can justify the meaningfulness and possible truth of such claims without retreating into antirealism.
The argument developed between 1997 and 2006 into the thesis that it is possible to know, not particular necessary laws, but the absolute absence of any necessary being or law. This move from critique to a positive ontology marks the transition to what he names speculative materialism.
3.3 Later Extensions: Religion, Ethics, and Literature
From the late 2000s onward, Meillassoux extended his framework beyond metaphysics. A series of lectures and fragments on divine inexistence elaborated a speculative form of atheism that nonetheless allows rational hope in future justice and even resurrection, grounded in radical contingency rather than in a currently existing God. Parallel to this, Le Nombre et la Sirène (2011) developed a detailed, numerically structured interpretation of Mallarmé’s Un coup de dés, signaling his interest in the intersection of mathematical rationality and literary form.
These developments illustrate an ongoing effort to test his metaphysical claims across different domains rather than to produce a single closed system.
4. Major Works
4.1 Overview Table of Principal Works
| Work (original / English) | Type & Status | Main Focus |
|---|---|---|
| Après la finitude / After Finitude (2006 / 2008) | Monograph, extant | Critique of correlationism; argument for the necessity of contingency; foundations of speculative materialism |
| Le Nombre et la Sirène / The Number and the Siren (2011 / 2012) | Monograph, extant | Numerical decipherment of Mallarmé’s Un coup de dés; philosophy of literature and mathematics |
| “Potentialité et virtualité” / “Potentiality and Virtuality” (early 2000s) | Essay, extant | Distinction between potentiality and virtuality; critique of certain Deleuzian and Aristotelian themes |
| “Histoire et événement chez Alain Badiou” / “History and Event in Alain Badiou” (late 1990s) | Essay, extant | Systematic exposition and critical analysis of Badiou’s conception of history and event |
| L’Inexistence divine / Divine Inexistence (project) | Fragmentary lectures & drafts | Speculative atheism; possible future God; justice and resurrection under absolute contingency |
4.2 After Finitude
After Finitude is widely regarded as Meillassoux’s central philosophical statement. It introduces the key notions of correlationism, ancestral statements, the principle of unreason, and the necessity of contingency, arguing for a new form of speculative materialism. The book’s concise and polemical style has made it a touchstone in contemporary debates about realism and metaphysics.
4.3 The Number and the Siren
Le Nombre et la Sirène applies a quasi‑axiomatic, numerical method to Mallarmé’s poem Un coup de dés. Meillassoux proposes that the poem encodes a hidden counting system, reconstructable through meticulous analysis of its layout and wording. Supporters view the book as a demonstration of how mathematical reasoning can illuminate literary form; critics see it as an over‑systematic or conjectural reading.
4.4 Other Essays and the Divine Inexistence Project
In essays such as “Potentiality and Virtuality,” Meillassoux refines his understanding of contingency in relation to concepts drawn from Aristotle and Deleuze. His study of Badiou situates his own project within, and partly against, Badiou’s evental ontology.
The unfinished Divine Inexistence project, known through lectures and partial publications, extends his metaphysics to questions of religion and ethics. It argues for the coherence of believing in a God who does not yet exist but might contingently appear, thereby reframing classical debates about theism, atheism, and hope.
5. Core Ideas and Theoretical Framework
5.1 Correlationism and the Ancestral
At the center of Meillassoux’s framework is the critique of correlationism, defined as the thesis that we can never consider thinking and being separately, only their correlation. He argues that this position, whether phenomenological, linguistic, or pragmatist, struggles to account for ancestral scientific statements about events predating any observers.
“An ancestral statement is a statement bearing explicitly on an event that is anterior to the emergence of the human species – or even to the emergence of life itself.”
— Quentin Meillassoux, After Finitude
He contends that to treat such statements merely as about “what would appear to a possible observer” undermines both scientific practice and philosophical coherence.
5.2 The Absolute and the Necessity of Contingency
Meillassoux’s positive proposal is that we can know an absolute truth about reality: there is no necessary being or law. This is formulated as the necessity of contingency—the claim that everything that exists, and every law that holds, could be otherwise or cease to exist without reason.
“We maintain that the only absolute is the absolute impossibility of a necessary being.”
— Quentin Meillassoux, After Finitude
This is supported by his principle of unreason, which asserts that there is no ultimate sufficient reason for why things are as they are.
5.3 Speculative Materialism
On this basis, Meillassoux defends speculative materialism, a form of realism that affirms:
- A mind‑independent reality describable in mathematical terms.
- The contingency of all entities and laws, including physical constants.
- The possibility of radical events (e.g., changes in laws) that remain thinkable within a rational framework.
Mathematics, for him, provides access to the “in‑itself” without positing any hidden necessity behind what it describes.
5.4 Extension to Religion and Ethics
Within this framework, Meillassoux introduces the notion of divine inexistence: a God that does not currently exist but might contingently come to exist, possibly bringing about justice and even resurrection. This idea integrates his metaphysics of contingency with questions of value and hope, while maintaining a formally atheistic stance regarding any existing deity.
6. Methodology and Use of Mathematics
6.1 Rationalist and Axiomatic Orientation
Meillassoux’s methodology is often described as neo‑rationalist. He favors clear definitions, explicit theses, and quasi‑axiomatic argument structures, in contrast to more hermeneutic or phenomenological styles. After Finitude proceeds by introducing key concepts (correlationism, ancestral, etc.), formulating paradoxes, and deriving consequences in a stepwise fashion.
6.2 Mathematics as Access to the In‑Itself
A central methodological claim is that mathematics allows us to describe aspects of reality independently of any subject. Where many post‑Kantian philosophers treat mathematics as a human construct or as structured by our forms of intuition, Meillassoux argues that mathematical statements about ancestral events (e.g., “the Earth formed 4.56 billion years ago”) are intelligible as true of the world itself.
He does not primarily develop new formal systems but rather reflects philosophically on existing mathematical practice, especially its ability to express quantities, structures, and laws without reference to observation conditions.
6.3 Use of Set Theory and Combinatorics
Influenced by Badiou, Meillassoux makes limited but strategic use of set‑theoretical ideas, for example when discussing infinity and the non‑totalizability of being. In Le Nombre et la Sirène, his method becomes more combinatorial: he reconstructs a supposed hidden numerical code in Mallarmé’s poem by counting words, lines, and typographical units.
Supporters view this as an innovative application of combinatorial reasoning to literary analysis, while critics argue that the procedure risks confirmation bias by retrospectively fitting patterns to a preselected numerical goal.
6.4 Relation to Empirical Science
Methodologically, Meillassoux treats empirical science as a privileged but not self‑sufficient discourse. He analyzes how scientific statements function and what philosophical commitments they imply, rather than intervening directly in scientific theories. His approach remains speculative and conceptual, using science—especially cosmology, geology, and physics—as test cases for a broader metaphysical claim about contingency and realism.
7. Key Contributions to Contemporary Philosophy
7.1 Systematizing the Critique of Correlationism
One widely acknowledged contribution is Meillassoux’s formulation of correlationism as a general category encompassing many strands of post‑Kantian thought. Philosophers from diverse traditions have used this term to re‑examine phenomenology, linguistic philosophy, and post‑structuralism. Proponents hold that this systematization clarifies implicit assumptions; critics suggest it oversimplifies heterogeneous positions.
7.2 Reviving Metaphysical Realism in Continental Thought
Meillassoux’s defense of a mind‑independent absolute has played a significant role in reviving interest in realism and metaphysics within continental philosophy. His work has provided a template for rethinking ontological questions without reverting to pre‑Kantian dogmatism, thereby influencing projects in speculative realism, object‑oriented ontology, and new materialisms, even where these diverge from his specific theses.
7.3 The Necessity of Contingency and Principle of Unreason
The claim that contingency itself is necessary and that there is no ultimate reason for anything—his principle of unreason—has generated extensive discussion in metaphysics and philosophy of religion. Some see it as a novel alternative to both classical theism and strong physical necessity; others question its coherence or its reliance on modal reasoning.
7.4 Cross‑Disciplinary Impacts
Meillassoux’s ideas have also influenced:
- Philosophy of science, through debates about whether scientific practice presupposes realism about ancestral events.
- Theology and philosophy of religion, via his notion of divine inexistence and speculative atheism.
- Aesthetics and literary criticism, particularly through his numerical reading of Mallarmé.
These contributions have made him a focal point for dialogues across previously separated subfields and between analytic and continental traditions.
8. Relation to Speculative Realism and Continental Thought
8.1 Position within Speculative Realism
Meillassoux is often named alongside Ray Brassier, Iain Hamilton Grant, and Graham Harman as a founding figure of speculative realism, a loose label for approaches seeking to think reality independently of human access. Within this grouping, his speculative materialism emphasizes mathematical rationality and absolute contingency.
Comparatively:
| Figure | Emphasis within Speculative Realism |
|---|---|
| Meillassoux | Absolute contingency; mathematical access to the in‑itself |
| Brassier | Scientific realism; extinction and nihilism |
| Grant | Nature and process; Schellingian sources |
| Harman | Objects and withdrawal; phenomenological and Heideggerian motifs |
Some commentators view “speculative realism” more as a historical conjuncture or conference label than a unified school; Meillassoux himself has expressed reservations about the term’s homogenizing effect.
8.2 Relation to Continental Traditions
Meillassoux’s work stands in complex relation to earlier continental thought:
- Kant and post‑Kantianism: He interprets correlationism as an extension of the Kantian turn and argues for overcoming it by affirming an absolute knowable through mathematics.
- Phenomenology and hermeneutics: He challenges phenomenology’s focus on appearance and lived experience as primary, proposing instead that the in‑itself is accessible via mathematized science.
- Deconstruction and post‑structuralism: While sharing an anti‑dogmatic stance and interest in contingency, he criticizes what he sees as their reluctance to posit positive ontological claims.
- Badiou: He acknowledges Badiou’s influence, particularly the use of set theory and the reassertion of truth and ontology, but diverges on the nature of necessity, the status of laws, and the role of the event.
This positioning has led some to describe his project as a “post‑deconstructive rationalism,” while others read it as a radicalization of certain continental motifs, especially the themes of event and contingency.
9. Implications for Science, Religion, and Ethics
9.1 Science and Realism about Deep Time
For Meillassoux, modern science—especially cosmology, geology, and evolutionary biology—produces ancestral statements about events long preceding any life or consciousness. He argues that the intelligibility and practice of such sciences imply a form of realism: their quantitative descriptions are taken to concern a world that existed without observers.
Supporters claim this analysis strengthens the philosophical case for scientific realism and for the autonomy of scientific discourse from anthropocentric constraints. Critics maintain that correlationist or pragmatist accounts can still interpret ancestral statements without conceding access to the in‑itself.
9.2 Religion and Divine Inexistence
In philosophy of religion, Meillassoux proposes divine inexistence: the view that no God currently exists, but that it is rationally conceivable—and compatible with absolute contingency—that a God might contingently come to exist in the future.
“We call ‘divine inexistence’ the belief in a God who does not exist, but who may come to exist in the future.”
— Quentin Meillassoux, “Spectral Dilemma”
This leads to a speculative form of atheism with hope, distinct from both traditional theism and straightforward naturalism. Theologians and philosophers have debated whether this position offers a viable alternative eschatology or merely redescribes secular hope in theological language.
9.3 Ethics, Justice, and Hope
Meillassoux links absolute contingency to questions of justice and resurrection. If no law or state of affairs is necessary, then it is at least possible that a future event could retroactively redeem past injustices, including the deaths of the innocent. He treats this not as a prediction but as a rationally grounded hope that avoids reliance on a pre‑existing providential order.
Proponents view this as an innovative attempt to reconcile secular rationality with meaningful hope for radical justice. Critics question whether the mere possibility of such events carries ethical weight, or whether a world of absolute contingency can sustain stable moral commitments.
10. Reception, Criticisms, and Debates
10.1 Positive Reception and Influence
Meillassoux’s work has been widely discussed in continental philosophy, critical theory, and theology. Many commentators credit him with:
- Clarifying debates about realism and anti‑realism through the notion of correlationism.
- Re‑legitimizing metaphysical speculation within traditions marked by suspicion of ontology.
- Providing new tools for thinking about deep time, non‑human worlds, and radical futurity.
His ideas have influenced movements such as speculative realism, new materialism, and certain theological currents exploring “post‑secular” or “non‑standard” theologies.
10.2 Critiques of the Critique of Correlationism
Some philosophers argue that Meillassoux’s category of correlationism is too broad or caricatures the positions it targets. Phenomenologists and pragmatists, for example, contend that their views can accommodate ancestral statements without endorsing full‑blown realism about the in‑itself. Others question whether the ancestral argument really forces a choice between correlationism and Meillassoux’s speculative materialism, suggesting intermediate positions (e.g., structural realism).
10.3 Debates about Necessity of Contingency
The thesis of the necessity of contingency has prompted technical debates in modal metaphysics. Critics ask whether asserting that “it is necessary that everything is contingent” is self‑consistent, or whether it covertly introduces a new necessity that conflicts with the principle of unreason. Some also challenge the arguments Meillassoux uses to rule out necessary beings or laws, claiming they rely on contentious assumptions about modality and logic.
10.4 Responses to Divine Inexistence and Literary Method
The divine inexistence project has elicited mixed responses. Some theologians see it as a creative way to think about hope and justice without classical theism; others consider it incompatible with core religious doctrines or question its practical relevance. In literary studies, The Number and the Siren has been praised for its ingenuity but also criticized for speculative overreach and for projecting numerical schemes onto the poem.
Overall, Meillassoux’s work has become a touchstone in contemporary debates, generating both enthusiastic uptake and sustained critical scrutiny.
11. Legacy and Historical Significance
11.1 Reorientation of Post‑Continental Metaphysics
Meillassoux is widely regarded as a key figure in the reorientation of continental philosophy after post‑structuralism. His insistence on an absolute, mind‑independent reality—combined with a radical commitment to contingency—has provided a reference point for younger philosophers seeking alternatives to both traditional metaphysics and anti‑metaphysical skepticism. His terminology (especially correlationism) has entered the standard vocabulary of debates about realism.
11.2 Role in Speculative Realism and Cross‑Tradition Dialogues
As one of the thinkers associated with speculative realism, Meillassoux helped catalyze a wave of interest in non‑anthropocentric and non‑correlationist philosophies. This has had repercussions not only in metaphysics but also in environmental humanities, media theory, and art practice. His work has also contributed to increased dialogue between analytic and continental traditions on topics such as modality, realism, and philosophy of science.
11.3 Impact Beyond Philosophy
Beyond academic philosophy, Meillassoux’s ideas about deep time, non‑human worlds, and radical futurity have influenced contemporary art, literature, and cultural theory. Curators, artists, and writers have drawn on his concepts to explore themes of extinction, cosmic scale, and the instability of natural laws. His mathematically oriented reading of Mallarmé has likewise informed discussions about the interplay between form, number, and meaning in literature.
11.4 Ongoing and Prospective Significance
Because Meillassoux’s published corpus remains relatively small and some of his major projects—most notably Divine Inexistence—are incomplete or unpublished, assessments of his ultimate historical standing remain provisional. Some commentators predict that his work will be remembered chiefly for a few key concepts (correlationism, necessity of contingency); others foresee a more expansive influence if his religious and ethical speculations are further developed and disseminated.
In any case, his interventions have already become part of the standard reference framework for 21st‑century discussions of realism, science, and the possibility of metaphysics after the “linguistic” and “hermeneutic” turns.
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title = {Quentin Meillassoux},
author = {Philopedia},
year = {2025},
url = {https://philopedia.com/thinkers/quentin-meillassoux/},
urldate = {December 11, 2025}
}Note: This entry was last updated on 2025-12-10. For the most current version, always check the online entry.