In a clear and careful analysis, Ed Pluth considers exactly how Badiou's theoretical "anti-humanism" is linked up to what is, for all intents and purposes, a practical humanism. Central to this is an account of Badiou's theory of the subject, and his attempt to develop an "ethic of truths". The role of set theory, Marxism, and Lacanian psychoanalysis in Badiou's philosophy is also given close attention.
This book will be of interest to students and scholars of philosophy, as well as to all those keen to develop a critical understanding of one of the most controversial and important thinkers of the twentieth century.
Eligible purchases are covered by the PayPal Buyer Protection scheme. If your order doesn't arrive, is faulty, damaged or vastly different to what was described, you can seek assistance from their expert dispute resolution team to claim a refund. We've detected your location. Delivery set to: Finland. View full description. Enter your email address below and we'll notify you as soon as it's back in stock. This book presents a comprehensive and engaging account of Badiou's philosophy, including an in-depth discussion of The Theory of the Subject , Being and Event and Logics of Worlds.
About Badiou Reframed
In a clear and careful analysis, Ed Pluth considers exactly how Badiou's theoretical "anti-humanism" is linked up to what is, for all intents and purposes, a practical humanism. Central to this is an account of Badiou's theory of the subject, and his attempt to develop an "ethic of truths". The role of set theory, Marxism, and Lacanian psychoanalysis in Badiou's philosophy is also given close attention. This book will be of interest to students and scholars of philosophy, as well as to all those keen to develop a critical understanding of one of the most controversial and important thinkers of the twentieth century.
Eligible purchases are covered by the PayPal Buyer Protection scheme. If your order doesn't arrive, is faulty, damaged or vastly different to what was described, you can seek assistance from their expert dispute resolution team to claim a refund. We've detected your location. Delivery set to: Finland. View full description.
Alain Badiou - Wikipedia
This, then, is the "German move", the search for new ways of handling the relation of concept to existence by recourse to German philosophical traditions. In the process of its translation onto the battleground of French philosophy, moreover, German philosophy was transformed into something completely new.
This first operation, then, is effectively a French appropriation of German philosophy. The second operation, no less important, concerns science. French philosophers sought to wrest science from the exclusive domain of the philosophy of knowledge by demonstrating that, as a mode of productive or creative activity, and not merely an object of reflection or cognition, it went far beyond the realm of knowledge.
They interrogated science for models of invention and transformation that would inscribe it as a practice of creative thought, comparable to artistic activity, rather than as the organization of revealed phenomena.
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This operation, of displacing science from the field of knowledge to that of creativity, and ultimately of bringing it ever closer to art, find its supreme expression in Deleuze, who explores the comparison between scientific and artistic creation in the most subtle and intimate way. But it begins well before him, as one of the constitutive operations of French philosophy. The third operation is a political one. The philosophers of this period all sought an in-depth engagement of philosophy with the question of politics. Sartre, the post-war Merleau-Ponty, Foucault, Althusser and Deleuze were political activists; just as they had gone to German philosophy for a fresh approach to concept and existence, so they looked to politics for a new relation between concept and action, in particular, collective action.
This fundamental desire to engage philosophy with the political situation transforms the relation between concept and action.
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The fourth operation has to do with the modernization of philosophy, in a sense quite distinct from the cant of successive government administrations. French philosophers evinced a profound attraction to modernity.
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They followed contemporary artistic, cultural and social developments very closely. There was a strong philosophical interest in non-figurative painting, new music and theatre, detective novels, jazz and cinema, and a desire to bring philosophy to bear upon the most intense expressions of the modern world. Keen attention was also paid to sexuality and new modes of living. In all this, philosophy was seeking a new relation between the concept and the production of forms-artistic, social, or forms of life. Modernization was thus the quest for a new way in which philosophy could approach the creation of forms.
In sum: the French philosophical moment encompassed a new appropriation of German thought, a vision of science as creativity, a radical political engagement and a search for new forms in art and life. Across these operations runs the common attempt to find a new position, or disposition, for the concept: to displace the relation between the concept and its external environment by developing new relations to existence, to thought, to action, and to the movement of forms.
It is the novelty of this relation between the philosophical concept and the external environment that constitutes the broader innovation of twentieth-century French philosophy. Writing, language, forms The question of forms, and of the intimate relations of philosophy with the creation of forms, was of crucial importance.
Clearly, this posed the issue of the form of philosophy itself: one could not displace the concept without inventing new philosophical forms. It was thus necessary not just to create new concepts but to transform the language of philosophy. This prompted a singular alliance between philosophy and literature which has been one of the most striking characteristics of contemporary French philosophy.
There is, of course, a longer history to this. The works of those known to the 18th century as philosophes - Voltaire, Rousseau or Diderot - are classics of French literature; these writers are in a sense the ancestors of the postwar alliance. There are numerous French authors who cannot be allocated exclusively either to philosophy or to literature; Pascal, for example, is both one of the greatest figures in French literature and one of the most profound French thinkers.
In other words, even the more conventional figures of twentieth-century French philosophy can illustrate this affinity between philosophy and literature. The surrealists also played an important role. They too were eager to shake up relations regarding the production of forms, modernity, the arts; they wanted to invent new modes of life. This is a complex history, but if the surrealists were the first representatives of a 20th-century convergence between aesthetic and philosophical projects in France, by the s and 60s it was philosophy that was inventing its own literary forms in an attempt to find a direct expressive link between philosophical style and presentation, and the new positioning for the concept that it proposed.
It is at this stage that we witness a spectacular change in philosophical writing. Forty years on we have, perhaps, grown accustomed to the writing of Deleuze, Foucault, Lacan; we have lost the sense of what an extraordinary rupture with earlier philosophical styles it represented.
All these thinkers were bent upon finding a style of their own, inventing a new way of creating prose; they wanted to be writers. Reading Deleuze or Foucault, one finds something quite unprecedented at the level of the sentence, a link between thought and phrasal movement that is completely original. There is a new, affirmative rhythm and an astonishing inventiveness in the formulations.
In Derrida there is a patient, complicated relationship of language to language, as language works upon itself and thought passes through that work into words. There was, then, both a transformation of philosophical expression and an effort to shift the frontiers between philosophy and literature. We should recall-another innovation-that Sartre was also a novelist and playwright as am I. The specificity of this moment in French philosophy is to play upon several different registers in language, displacing the borders between philosophy and literature, between philosophy and drama.
One could even say that one of the goals of French philosophy has been to construct a new space from which to write, one where literature and philosophy would be indistinguishable; a domain which would be neither specialized philosophy, nor literature as such, but rather the home of a sort of writing in which it was no longer possible to disentangle philosophy from literature. A space, in other words, where there is no longer a formal differentiation between concept and life, for the invention of this writing ultimately consists in giving a new life to the concept: a literary life.
With and against Freud At stake, finally, in this invention of a new writing, is the enunciation of the new subject; of the creation of this figure within philosophy, and the restructuring of the battlefield around it. For this can no longer be the rational, conscious subject that comes down to us from Descartes; it cannot be, to use a more technical expression, the reflexive subject.
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The contemporary human subject has to be something murkier, more mingled in life and the body, more extensive than the Cartesian model; more akin to a process of production, or creation, that concentrates much greater potential forces inside itself. Whether or not it takes the name of subject, this is what French philosophy has been trying to find, to enunciate, to think.
If psychoanalysis has been an interlocutor, it is because the Freudian invention was also, in essence, a new proposition about the subject. For what Freud introduced with the idea of the unconscious was the notion of a human subject that is greater than consciousness-which contains consciousness, but is not restricted to it; such is the fundamental signification of the word "unconscious". Contemporary French philosophy has therefore also been engaged in a long-running conversation with psychoanalysis.
This exchange has been a drama of great complexity, highly revealing in and of itself. At issue, most fundamentally, has been the division of French philosophy between, on one side, what I would call an existential vitalism, originating with Bergson and running through Sartre, Foucault and Deleuze, and on the other a conceptual formalism, derived from Brunschvicg and continuing through Althusser and Lacan.
Where the two paths cross is on the question of the subject, which might ultimately be defined, in terms of French philosophy, as the being that brings forth the concept.