Meillassoux’s spectral dilemma sacrifices the speculative front of his philosophy for the hackneyed ethical responsibility of the philosopher qua the living who is compulsively obsessed with doing justice to the dead on behalf of his living brethren. Yet such an act of justice for and to the dead is merely an implicit tactic to liberate the living (as acknowledged by Meillassoux himself) and return to its comforting but illusive domain once again. Therefore, the spectral dilemma as an ‘essential mourn’ assumes and privileges the ontological necessity of being entrenched in the relation between the speculative and the ethics (of justice). It is precisely for this reason that Meillassoux finds himself compelled to propose a solution for rescuing the world of the living from the haunting memory of the cruelty inflicted upon those who have died in terrible deaths by an indifferent or a tyrant God. However, we can only speak of such cruelty in death if we assume that life, ontologically speaking, is not itself cruelty or cruel but rather is inherently a ground or guarantor for justice. But if the absolute contingency of the cosmic abyss usurps everything even the necessity of life and the living, then how can we speak of doing justice to the dead because the spectre’s terrible death is as vacuous of the life of the living?