Quentin Meillassoux has outlined the contours of a post-metaphysical materialist ontology whose basic premise is the Cantorian multiplicity of infinities which cannot be totalized into an all-encompassing One. He relies here on Badiou, who also pointed out how Cantor’s great materialist breakthrough concerns the status of infinite numbers (and it was precisely because this breakthrough was materialist that it caused so much psychic trauma for Cantor, a devout Catholic): prior to Cantor, the Infinite was linked to the One, the conceptual form of God in religion and metaphysics; after Cantor, the Infinite enters the domain of the Multiple— it implies the actual existence of infinite multiplicities, as well as an infinite number of different infinities.
Zizek’s comments on the above goes as follows:
Does, then, the choice between materialism and idealism concern the most basic scheme of the relationship between multiplicity and the One in the order of the signifier? Is the primordial fact that of the multiplicity of signifiers, which is then totalized through the subtraction of the One; or is the primordial fact that of the “barred One”— more precisely, that of the tension between the One and its empty place, of the “primordial repression” of the binary signifier, so that multiplicity emerges to fill in this emptiness, the lack of the binary signifier? Although it may appear that the first version is materialist and the second idealist, one should resist this easy temptation: from a truly materialist position, multiplicity is only possible against the background of the Void— it is only this which makes the multiplicity non-All. The (Deleuzian) “genesis” of the One out of primordial multiplicity, this prototype of “materialist” explanation of how the totalizing One arises, should therefore be rejected: no wonder that Deleuze is simultaneously the philosopher of the (vitalist) One.
With regard to its most elementary formal configuration, the couple of idealism and materialism can also be rendered as the opposition between primordial lack and the self-inverted curvature of being: while, for “idealism,” lack (a hole or gap in the order of being) is the unsurpassable fact (which can then either be accepted as such, or filled in with some imagined positive content), for “materialism,” lack is ultimately the result of a curvature of being, a “perspectival illusion,” a form of appearance of the torsion of being. Instead of reducing one to the other (instead of conceiving the curvature of being as an attempt to obfuscate the primordial lack, or the lack itself as a mis-apprehension of the curvature), one should insist on the irreducible parallax gap between the two. In psychoanalytical terms, this is the gap between desire and drive, and here also, one should resist the temptation to give priority to one term and reduce the other to its structural effect. That is to say, one can conceive the rotary motion of the drive as a way to avoid the deadlock of desire: the primordial lack/ impossibility, the fact that the object of desire is always missed, is converted into a profit when the aim of libido is no longer to reach its object, but to repeatedly turn around it— satisfaction is generated by the very repeated failure of direct satisfaction. And one can also conceive desire as a mode of avoiding the circularity of the drive: the self-enclosed rotary movement is recast as a repeated failure to reach a transcendent object which always eludes its grasp. In philosophical terms, this couple echoes (not the couple of Spinoza and Hegel, but) the couple of Spinoza and Kant: the Spinozan drive (not grounded in a lack) versus Kantian desire (to reach the noumenal Thing).
—Slavoj Zizek, Less Than Nothing: Hegel and the Shadow of Dialectical Materialism