Proceedings of the International scientific and practical conference ―New York Global Science Conference 2026‖ (May 18-20, 2026) / Publisher website: www.naukainfo.com. – New York, USA, 2026. - 322 p.

203 exceeds this very predication — namely, the so-called ―suture‖ (coupure), the subjective ―cut.‖ In my work on the limits of the unconscious in the psychoanalysis of J. Lacan, I believe I succeeded in demonstrating how formations of the unconscious may be qualified by someone as truly existing and trustworthy phenomena — indeed, as absolute phenomena [1] . Perhaps we might regard this psychoanalytic approach, much like the approach of Q. Meillassoux, as both speculative and realist in its foundation. Thus, Q. Meillassoux’s theoretical system is grounded in an ethics of the episteme, an ethics of trust in knowledge-as-ordering, which follows from our speculative act of suspicion, at the basis of which, in my view, lies the Real absolute as a subjective Hyper-Chaos. It is sufficient to recall Quentin Meillassoux’s emotionally charged passages describing his anxiety before the turbulence of the chaotic absolute [2, p. 64] , where there is allegedly no place for the virtue of enlightened reason, in order to conclude that speculative realism possesses a significant correlational foundation that, due to its conceptual limitations, it was incapable of taking into account. It is precisely this foundation that will be addressed below. 2. On a global level, Q. Meillassoux proposes that the unthinkable be conceived as a quantitative and necessarily non-totalizable order [2, p. 104] . The thing-in-itself, as the unthinkable, is qualified by him as something that has a sufficient ground in factual contingency [2, p. 126] . Unlimited possibility, the principled and mathematizable (dia-chronic) possibility of Everything — this is the only truly valid necessary ground of things. Through the development of his thought, Q. Meillassoux succeeds in exposing both naive realism and all possible forms of metaphysical dogmatism. One of the most important tasks of the work “After Finitude...” should likewise be seen in establishing the legitimacy of thinking non-human and de- subjectivized, non-correlationist formations of the surrounding world. Q. Meillassoux argues that mathematization paves the way for grasping that which does not depend on thought and is capable of existing beyond the anthropological space of semiosis [2, p. 116] . One cannot but agree with the results of Q. Meillassoux’s philosophical inquiry (I agree because I presumably have, at the discursive level — the level of the