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.

207 Meillassoux’s philosophical project approaches the phantasmatic function of the obsessive structure of the (correlational) subject. Do we think something that lies beyond thought and the existential experience of the being-subject? Most likely, yes. But we do so only because we desire to see the world as independent of the human cognitive system. In other words, Q. Meillassoux formulates universalizing statements about being while already inhabiting the space of a priori de- absolutization (as he himself would presumably conclude), that is, the space of the Symbolic. The operation of speculative-realist sublimation through science is a purely subjective operation of overcoming the constitutive anxious effect of the ―cut,‖ or castration. J. Lacan leaves open for the subject the possibility of thinking Das Ding, and this is precisely what sublimation consists in. Moreover, science can be theoretically represented as one of the three basic directions of sublimation, alongside art and religion [3] . It is noteworthy that this typological series of sublimation creates a certain horizontal axis of jouissance cathexes: in this key, fideism and the problem of belief do indeed become equivalent to the discourse of science, through which Q. Meillassoux intends to gain access to the instance of the ―in itself.‖ For this very reason, in paragraph 1 we concluded that Q. Meillassoux’s philosophical project is emphatically ethical in character. At its basis lies the philosopher’s own personal ethical system of desire, generated by the absolute and necessary background of drive as the subject’s contingent void. Psychoanalytic correlationist fideism, consisting in belief in the unpredictability of the combinatorics of meaning that emerges in the unfolding of the discursive chain, turns out to be the primary given within whose limits Q. Meillassoux constructs his philosophy of speculative realism. Dia-chronic absolutization, even if it attempts to refute its fideistic basis in the form of the ongoing Lacanian narrative (the one that reader can face now), inevitably encounters its own libidinal source. Cyclicity — the alternation of ontological and ontic levels of absolutization in the corresponding speech acts [2, p. 127] — proves subordinate to the matrix of correlationism, although this form of correlationism has a special status. Among other things, it allows Q. Meillassoux to sustain a deeply personal signifying orientation that, in the context of obsessive sublimation, gives the ―thing-in-itself‖ an