What is immediately distinctive about Alain. Badiou's contribution to . masses to the void. This new articulation of being and event allowed Badiou to maintain, if. Alain Badiou's Being and Event is a late product of the French reception of Alain Badiou, “Caesura of Nihilism”, in The Adventure of French Philosophy, trans. A Critical Introduction to the work and thought of Alain Badiou.
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Also available from Continuum: Infinite Thought, Alain Badiou (translated by Oliver. Feltham and Justin Clemens). Theoretical Writings, Alain Badiou (edited and. DOWNLOAD Since the book's first publication in , Alain Badiou's Being and Event has established itself of one of the most important and. Alain Badiou Being and ronaldweinland.info - Ebook download as PDF File .pdf), Text File .txt) or view presentation slides online.
He thus develops the basis for a history of philosophy rivalling those of Heidegger and Deleuze in its depth. You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account. You are commenting using your Facebook account.
The lover, for instance, does not think of her love as a question of truth, but simply and rightly as a question of love. Only the philosopher sees in the true lover's love the unfolding of a truth. Badiou has a very rigorous notion of truth, one that is strongly against the grain of much of contemporary European thought.
Badiou at once embraces the traditional modernist notion that truths are genuinely invariant always and everywhere the case, eternal and unchanging and the incisively postmodernist notion that truths are constructed through processes.
Badiou's theory of truth, exposited throughout his work, accomplishes this strange mixture by uncoupling invariance from self-evidence such that invariance does not imply self-evidence , as well as by uncoupling constructedness from relativity such that constructedness does not lead to relativism.
The idea, here, is that a truth's invariance makes it genuinely indiscernible: because a truth is everywhere and always the case, it passes unnoticed unless there is a rupture in the laws of being and appearance, during which the truth in question becomes, but only for a passing moment, discernible. Such a rupture is what Badiou calls an event, according to a theory originally worked out in Being and Event and fleshed out in important ways in Logics of Worlds.
The individual who chances to witness such an event, if he is faithful to what he has glimpsed, can then introduce the truth by naming it into worldly situations. For Badiou, it is by positioning oneself to the truth of an event that a human animal becomes a subject ; subjectivity is not an inherent human trait.
According to a process or procedure that subsequently unfolds only if those who subject themselves to the glimpsed truth continue to be faithful in the work of announcing the truth in question, genuine knowledge is produced knowledge often appears in Badiou's work under the title of the "veridical". While such knowledge is produced in the process of being faithful to a truth event, it should be noted that, for Badiou, knowledge, in the figure of the encyclopedia, always remains fragile, subject to what may yet be produced as faithful subjects of the event produce further knowledge.
According to Badiou, truth procedures proceed to infinity, such that faith fidelity outstrips knowledge. Badiou, following both Lacan and Heidegger , distances truth from knowledge. The dominating ideology of the day, which Badiou terms "democratic materialism," denies the existence of truth and only recognizes " bodies " and " languages.
Art is immanent in the sense that its truth is given in its immediacy in a given work of art, and singular in that its truth is found in art and art alone—hence reviving the ancient materialist concept of "aesthesis". His view of the link between philosophy and art is tied into the motif of pedagogy, which he claims functions so as to "arrange the forms of knowledge in a way that some truth may come to pierce a hole in them".
Badiou's work is, by his own admission,  an attempt to break out of contemporary philosophy's fixation upon language, which he sees almost as a straitjacket. His philosophy draws upon both 'analytical' and 'continental' traditions.
In Badiou's own opinion, this combination places him awkwardly relative to his contemporaries, meaning that his work had been only slowly taken up. As is implied in the title of the book, two elements mark the thesis of Being and Event: the place of ontology, or 'the science of being qua being' being in itself , and the place of the event — which is seen as a rupture in being — through which the subject finds realization and reconciliation with truth.
This situation of being and the rupture which characterizes the event are thought in terms of set theory , and specifically Zermelo—Fraenkel set theory with the axiom of choice , to which Badiou accords a fundamental role in a manner quite distinct from the majority of either mathematicians or philosophers.
Mathematics as ontology[ edit ] This article may be written from a fan's point of view , rather than a neutral point of view. Please clean it up to conform to a higher standard of quality, and to make it neutral in tone. December This article contains weasel words : vague phrasing that often accompanies biased or unverifiable information. Such statements should be clarified or removed. December This section possibly contains original research. December Learn how and when to remove this template message For Badiou the problem which the Greek tradition of philosophy has faced and never satisfactorily dealt with is that while beings themselves are plural, and thought in terms of multiplicity, being itself is thought to be singular; that is, it is thought in terms of the one.
He proposes as the solution to this impasse the following declaration: that the One is not l'Un n'est pas. This is why Badiou accords set theory the axioms of which he refers to as the "ideas of the multiple" such stature, and refers to mathematics as the very place of ontology: Only set theory allows one to conceive a 'pure doctrine of the multiple'.
Set theory does not operate in terms of definite individual elements in groupings but only functions insofar as what belongs to a set is of the same relation as that set that is, another set too. What individuates a set, therefore, is not an existential positive proposition, but other multiples whose properties i.
The structure of being thus secures the regime of the count-as-one. So if one is to think of a set — for instance, the set of people, or humanity — as counting as one, the multiple elements which belong to that set are secured as one consistent concept humanity , but only in terms of what does not belong to that set.
It may help to understand the concept 'count-as-one' if it is associated with the concept of 'terming': a multiple is not one, but it is referred to with 'multiple': one word. Constructivist thought and the knowledge of being The folding of being and the sovereignty of language The event - P. Cohen The Thought of the Generic and Being in Truth Rousseau The Matheme of the Indiscernible: P. Cohen's strategy Beyond Lacan Theory of the subject Please log in using one of these methods to post your comment: Email required Address never made public.
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