There is no need to oppose one possibility with the other. Speculative philosophy’s task is to overcome the dualistic limitations of sense-understanding (subject v. object, quality v. substance) by way of a schematic renewal of (or participatory intervention into) our habitual way of imaging the world. Speculative philosophy must hold the binary (God/no-God) together to form a coherent image of the universe. The question is not: “does God exist?” but “what is the universe such that God does and does not exist?” Theism makes no sense without the possibility of atheism, and vice versa: they are interdependent, sometimes parasitic, sometimes symbiotic modes of thought.
I would employ religious language by suggesting that “Faith” is a pre-requisite for knowledge of the speculative kind, whether banal or beatific. “Doubt” is a pre-requisite for knowledge of the scientific kind. Scientists don’t ask: “is it true?” but “can it be tested?” Without doubt, faith is blind; but without faith, doubt is closed to the experience of truth. How can philosophy hold faith and doubt, experiential potentiality and experimental verification, together? I continue to struggle to think their coincidence.
Speculation requires opening one’s imagination to the possible, so as to prepare oneself for the perception of what is actual. The search for “proof” is not the primary aim of speculative philosophy, since it operates on an imaginative plane of cognition interested in increasing the conceptual potentiality and aesthetic intensity of experience. Truth co-emerges with valuation and enjoyment, and so instead of attempting to prove anything, I aim only to express and suggest, to seek out exciting propositions whose “errors” (in Whitehead’s sense) are productive of greater beauty and goodness. The aim of speculative philosophy is the transformation of perceptual conflicts into novel conceptual contrasts. Then truth need no longer be opposed to falsity, since it is precisely because of its mistakes that the universe realizes itself as itself. The universe is not “really” a monadic God, or “really” an atomic aggregate. It is more like an unfolding process of nomadic cosmogenesis.