Abstract Quentin Meillassoux’s speculative materialism aims to define access to reality of the natural world apart from its giveness to sentient subjects. This world apart is designated by Meillassoux as the “Great Outdoors” which was marginalized as a topic of philosophy after Kant’s critiques. The question of the incommensurability of human subjects and physical objects is taken up by Meillassoux and addressed by allowing mathematizable properties of physical objects to be referred to objectively in mathematical statements. In this paper we follow the discussion with speculative materialism conducted by Deborah Danowski and Eduardo Viveiros de Castro in The Ends of the World (2017). These authors show that Meillassoux’s conception of the “Great Outdoors” includes, yet insufficiently explores, the notion of ancestral humanity in Amerindian myth – and intimately related to the practice of hallucinogenic trance – as the means to address the problem of said incommensurability.

中文翻译：

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Meillassoux投机唯物主义的大户外在哪里？

摘要Quentin Meil​​lassoux的投机唯物主义旨在界定自然界对现实世界的访问，而不仅仅是对有感觉的主体的奉献。这个世界被Meillassoux称为“伟大的户外活动”，在康德的批评之后，这个世界被边缘化为哲学主题。Meillassoux处理了人类对象和物理对象不可通约性的问题，并通过允许在数学陈述中客观地提及物理对象的可数学化特性来解决。在本文中，我们遵循Deborah Danowski和Eduardo Viveiros de Castro在2017年《世界尽头》中进行的投机唯物主义的讨论。这些作者表明，Meillassoux的“大户外”概念包括但还不足以探索，