It’s brave of Meillassoux to begin After Finitude with the argument from the archefossil, because it’s such a terrible argument. Indeed, Meillassoux admits that it is a terrible argument, which the correlationist will have no trouble dispatching; the reason for this, though, is that the discussion of the archefossil isn’t actually supposed to be an argument at all. When I first heard of it, it seemed to be a strange updating of Johnson refuting Berkeley by kicking a stone, with the curious addition of a complicatedly constructed hypothetical stone. But that’s not really how the discussion of the archefossil is supposed to work: the archefossil isn’t supposed to present an example of brute reality and thereby disprove idealism. It is presented and refuted as such during the course of the first chapter, but this argument is really preparing the ground for the real use of the archefossil, which is not to prove something about reality, but rather to raise a question about the relationship between thought and reality.