By Oliver Feltham
Alain Badiou is absolutely the main fascinating and influential voice in modern French philosophy and probably the most very important theorists at paintings this present day. His influence on continental philosophy and the broader philosophy neighborhood, politics and the humanities within the final 20 years has been colossal.
Alain Badiou: reside Theory bargains a concise and available advent to his paintings and proposal, laying out the critical issues of his significant works, together with his magnum opus, Being and Event, and its long-awaited sequel, Logics of Worlds. Oliver Feltham explores the basic questions during which Badiou's philosophy regularly evolves, identifies the major turning issues in his rules, and makes a transparent case for the coherence and robust singularity of his proposal whilst hired within the research of political and inventive events. Feltham examines the thinkers and theorists with whom Badiou has engaged and who've engaged with him, arguing that Badiou's paintings is compelling accurately since it opens up new genealogies and new polemics within the highbrow panorama. The ebook contains a fresh interview with Badiou, during which he discusses his present matters and destiny plans.
This is the suitable better half to check for college kids and readers encountering this attention-grabbing philosopher for the 1st time.
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Extra resources for Alain Badiou: Live Theory
2–13, juillet–octobre 1966, 77–89. • ‘Le (Re)commencement de la dialectique matérialiste’, Critique, Tome XXIII, No. 240, mai 1967, 438–67. • ‘La subversion infinitesimale’, Cahiers pour l’analyse, No. 9, June 1968 (Paris: le Graphe, 1968), 118–37. • ‘Marque et Manque’, Cahiers pour l’analyse, No. 10, Jan 1969 (Paris: le Graphe, 1969), 150–73. • Le concept de modèle (Paris: Maspero, 1970). To complete this list one must add the exoteric texts: a series of documentaries in which Badiou interviewed the leading French philosophers of the day – Raymond Aron, Georges Canguilheim, Michel Foucault, Jean Hyppolite, Paul Ricoeur – on philoscphy’s relation to sociology, science, psychology and language.
Subsequently, the beginning of historical change does not contain in any manner the figure of its end, in contrast to the teleology of the Hegelian model which promises a return to unity, a final synthesis. Note that for Althusser Hegelian teleology is no straw target but an internal threat in that it underwrites the well-established interpretation of Marx known as ‘economism’, a tendency Engels himself fights during the Second International. Economism claims that capitalism develops in a univocal and teleological manner: the contradictions of the economy will inexorably lead, by means of whatever historical accidents and detours, to a proletarian revolution and socialism.
Over time, this contradictory antagonism creates a new unity that negates the earlier separation, a unity that conserves some of the qualities of the earlier stages and yet contains something new. Our concern here, of course, is not fidelity to the complexity of Hegel’s dialectic, but how Badiou’s trajectory is affected by Althusser’s characterization of Hegel. Countering the thesis of a simple unity at the origin of change, Althusser argues that for a Marxist historical change begins within an always already given complex structured totality.