By Oliver Feltham
Alain Badiou is certainly the main fascinating and influential voice in modern French philosophy and some of the most vital theorists at paintings this present day. His impression on continental philosophy and the broader philosophy group, politics and the humanities within the final two decades has been large.
Alain Badiou: stay concept bargains a concise and available creation to his paintings and concept, laying out the significant issues of his significant works, together with his magnum opus, Being and occasion, and its long-awaited sequel, Logics of Worlds. Oliver Feltham explores the basic questions by which Badiou's philosophy continually evolves, identifies the main turning issues in his rules, and makes a transparent case for the coherence and robust singularity of his concept whilst hired within the research of political and creative occasions. 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 booklet encompasses a fresh interview with Badiou, during which he discusses his present issues and destiny plans.
This is the right spouse to review for college students and readers encountering this attention-grabbing philosopher for the 1st time.
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Extra resources for Alain Badiou: Live Theory
But Badiou’s second lecture was postponed: the students hit the streets, the paving stones began to fly, and Badiou, already an experienced militant through protests against the Algerian War, joined the occupation of part of the École Normale. 2 When an apparent calm returned to the Latin Quarter and the École Normale carried on business as usual, Badiou’s lecture was never rescheduled. 3 With this text, Badiou’s early period comes to a close and his second, Maoist period begins. 4 Its target is the first object of the present chapter.
Throughout the rest of his oeuvre his critique of totality is constant; and even in this very text he singles out in passing Sartre’s use of totality as ideological (RM, 451 n. 18). This peculiar silence is com-pounded by Badiou’s assertion that the dominant practice is responsible for both the hierarchy of practices within the totality – their order, their degrees of relative autonomy – and for the overall unity of the totality (RM, 456, 461). Moreover, as mentioned above the determining practice – the practice responsible for historical change – selects the practice that will newly take up the dominant position, thus reorganizing both the hierarchy and the overall identity of the social totality and producing a new conjuncture.
22 As a result of this break not only did the entire field of investigation change but the scientific concepts Marx developed through the study of classic political economy no longer allowed him to even reconstruct the Hegelian and Feuerbachian categories of man or consciousness. 23 Althusser claims that he simply borrowed the concept of epistemological break from Bachelard. 24 For Bachelard an epistemological break designates the slow gradual process through which a science disengages itself and its results from the common knowledge of its time, which is a tissue of error and illusion.