 for any genuine changes or interactions between objects; they are baldly given to us as "particular substances" unable to account for any of the "becoming of being."16 Most polemically, Brassier has attempted to distance himself from the movement, calling it "actornetwork theory spiced with panpsychist metaphysics," developed by "bloggers" in "an online orgy of stupidity," which has "little 14 "Here, humans remain at the center of philosophy, though their knowledge is no longer finite." Graham Harman, "The Road to Objects" in Continent 3, no. 1 (2011): 172. 15 Ray Brassier, Nihil Unbound (New York: Palgrave Macmillan, 2007), 91. 16 Iain Hamilton Grant, "Mining Conditions: A Response to Harman," in The Speculative Turn: Continental Materialism and Realism, eds. Levi Bryant, Nick Srnicek, Graham Harman (Melbourne: Re.Press, 2011), 43. relational matters ‡ lillywhite 19 philosophical merit."17 Given these divisions, Harman's definition of what drew these thinkers together in the first place is useful for arriving at a qualified sense of their unity despite their differences. First, they each were inspired by the weird, horror sci-fi of H.P. Lovecraft as a "mascot" for the movement, "since his grotesque semi-Euclidean monsters symbolize the rejection of everyday common sense to which speculative realism aspires."18 Although only Harman has directly written on Lovecraft, Lovecraft's influence is clearly borne out in the strange, alien nature of the "hyper-chaos" so central to the projects of Meillassoux and Brassier. Second, they all have a foundational touchstone in Meillassoux's critique of correlationism; both Brassier and Harman write extensively on it and acknowledge it as central to their own programs. The anti-correlationist program, serving as the common cornerstone for diverse speculative realist approaches, holds that the history of continental philosophy since Kant, culminating with postmodernity, gives us only ideas, representations, words or relations instead of actual objects. All continental philosop