Alain Badiou
Alain Badiou French philosophy
Contemporary philosophy
Full name Alain Badiou
Born 17 January 1937 (1937-01-17) (age 72)
Rabat, Morocco
School/tradition Continental philosophy
Main interests Set Theory, Mathematics, Metapolitics, Ontology
Notable ideas Event, truths
Influenced by[show]
Plato, Marx, Cantor, Albert Lautman, Mao Zedong, Lacan, Althusser,
Paul Cohen, Sartre, Deleuze, Hegel, Stéphane Mallarmé, Samuel Beckett,
Fernando Pessoa, Sylvain Lazarus
Influenced[show]
Slavoj Žižek, Peter Hallward, Simon Critchley, Ray Brassier, Sylvain Lazarus
Alain Badiou (born 17 January 1937 in Rabat, Morocco) is a prominent
French philosopher, formerly chair of philosophy at the École Normale
Supérieure (ENS). Along with Giorgio Agamben and Slavoj Zizek, Badiou
is a prominent figure in an anti-postmodern strand of continental
philosophy. Particularly through a creative appropriation of set
theory from his early interest in mathematics, Badiou seeks to recover
the concepts of being, truth and the subject in a way that is neither
postmodern nor simply a repetition of modernity.
Contents [hide]
1 Biography
2 Key concepts
2.1 Four discourses
2.2 Inaesthetic
3 Introduction to Being and Event
3.1 Mathematics as ontology
3.2 The event and the subject
4 Works
4.1 Philosophy
4.2 Critical essays
4.3 Literature and drama
4.4 Political essays
4.5 Pamphlets and Serial Publications
4.6 English translations
4.6.1 Books
4.6.2 DVD
5 Lectures
6 Further reading
6.1 Secondary Literature on Badiou's Work in English (Books)
6.1.1 Secondary Literature on Badiou's Work in English (Essays and articles)
6.2 Secondary Literature on Badiou's Work in French (Books)
7 Notes
8 External links
[edit] Biography
Badiou was trained formally as a philosopher as a student at the École
Normale Supérieure (ENS) from 1956 to 1961, a period during which he
took courses at the Sorbonne. He had a lively and constant interest in
mathematics. He was politically active very early on, and was one of
the founding members of the Unified Socialist Party (PSU). The PSU was
particularly active in the struggle for the decolonization of Algeria.
He wrote his first novel, Almagestes, in 1964. In 1967 he joined a
study group organized by Louis Althusser and grew increasingly
influenced by Jacques Lacan.
The student uprisings of May 1968 reinforced Badiou's commitment to
the far Left, and he participated in increasingly radical communist
and Maoist groups, such as the UCFML. In 1969 he joined the faculty of
University of Paris VIII (Vincennes-Saint Denis), which was a bastion
of counter-cultural thought. There he engaged in fierce intellectual
debates with fellow professors Gilles Deleuze and Jean-François
Lyotard, whose philosophical works he considered unhealthy deviations
from the Althusserian program of a scientific Marxism.
In the 1980s, as both Althusserian Marxism and Lacanian psychoanalysis
went into decline (with Lacan dead and Althusser in an asylum), Badiou
published more technical and abstract philosophical works, such as
Théorie du sujet (1982), and his magnum opus, Being and Event (1988).
Nonetheless, Badiou has never renounced Althusser or Lacan, and
sympathetic references to Marxism and psychoanalysis are not uncommon
in his more recent works.
He took up his current position at the ENS in 1999. He is also
associated with a number of other institutions, such as the Collège
International de Philosophie. He is now a member of "L'Organisation
Politique" which he founded with some comrades from the Maoist UCFML
in 1985. Badiou has also enjoyed success as a dramatist with plays
such as Ahmed le Subtil.
In the last decade, an increasing number of Badiou's works have been
translated into English, such as Ethics, Deleuze, Manifesto for
Philosophy, Metapolitics, and Being and Event. Short pieces by Badiou
have likewise appeared in American and English periodicals, such as
Lacanian Ink, New Left Review, Radical Philosophy, Cosmos and History
[1] and Parrhesia. Unusually for a contemporary European philosopher
his work is increasingly being taken up by militants in movements of
the poor in countries like India, the Democratic Republic of Congo and
South Africa where he is often read together with Frantz Fanon.
Lately Badiou got into a fierce controversy within the confines of
Parisian intellectual life. It started in 2005 with the publication of
his "Circonstances 3: Portées du mot 'juif'" - The Uses of the Word
"Jew" [2]. This book generated a strong response with calls of Badiou
being labelled Anti-Semitic. The wrangling became a cause célèbre with
articles going back and forth in the French newspaper Le Monde and in
the cultural journal "Les temps modernes." Another philosopher
Jean-Claude Milner has accused Badiou of Anti-Semitism.[1]
[edit] Key concepts
Badiou makes repeated use of several concepts throughout his
philosophy. One of the aims of his thought is to show that his
categories of truth are useful for any type of philosophical critique.
Therefore, he uses them to interrogate art and history as well as
ontology and scientific discovery. Johannes Thumfart argues that
Badiou's philosophy can be regarded as a contemporary reinterpretation
of Platonism.[2]
[edit] Four discourses
According to Badiou, philosophy takes place under four conditions
(Art, Love, Politics, and Science), which he maintains are truth
procedures, in the sense that they can, under the right conditions,
produce truths. Badiou consistently maintains throughout his work that
philosophy must avoid the temptation to attach its own truth to that
of any of the discourses, a process he terms a philosophical
"disaster". Badiou often attempts to find 'points of suture', or
places of exceptional connection between the truths produced by the
various discourses. It should be noted that Badiou's concept of truth
procedure does not imply a denial of external reality. Badiou,
following Lacan, uses "the real" to designate the space of existing
but unsymbolizable reality that can only be thought retroactively
through the truth procedures. Thus, while a truth procedure is
required to access the real, the real also serves as an external limit
on the possibility of its production of truth.
[edit] Inaesthetic
In Handbook of Inaesthetics Badiou coins the phrase "inaesthetic" to
refer to a concept of artistic creation that denies "the
reflection/object relation". Reacting against the idea of mimesis, or
poetic reflection of "nature", Badiou claims that art is "immanent"
and "singular". It 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. 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". He develops these ideas with examples
from the prose of Samuel Beckett and the poetry of Stéphane Mallarmé
and Fernando Pessoa (who he argues has developed a body of work that
philosophy is currently incapable of incorporating), among others.
[edit] Introduction to Being and Event
Drawing from 8 March 2006 "Art's Imperative" lectureThe major
propositions of Badiou's philosophy all find their basis in Being and
Event, in which he continues his attempt (which he began in Théorie du
sujet) to reconcile a notion of the subject with ontology, and in
particular post-structuralist and constructivist ontologies.[3] A
frequent criticism of post structuralist work is that it prohibits,
through its fixation on semiotics and language, any notion of a
subject. Badiou's work is, by his own admission,[4] an attempt to
break out of contemporary philosophy's fixation upon language, which
he sees almost as a straitjacket. This effort leads him, in Being and
Event, to combine rigorous mathematical formulae with his readings of
poets such as Mallarmé and Hölderlin and religious thinkers such as
Pascal. 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.[5] Being and Event offers an example of
this slow uptake, in fact: it was translated into English only in
2005, a full seventeen years after its French publication.
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 ontology — through which the subject finds his or
her 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.
[edit] Mathematics as ontology
For Badiou the problem which the Greek tradition of philosophy has
faced and never satisfactorily dealt with is the problem 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. 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 separates sets out therefore is not an existential
positive proposition, but other multiples whose properties validate
its presentation; which is to say their structural relation. 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 elements which belong to that set,
it can then secure the multiple (the multiplicities of humans) as one
consistent concept (humanity), but only in terms of what does not
belong to that set. What is, in following, crucial for Badiou is that
the structural form of the count-as-one, which makes multiplicities
thinkable, implies that the proper name of being does not belong to an
element as such (an original 'one'), but rather the void set (written
Ø), the set to which nothing (not even the void set itself) belongs.
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. To count a set as one is
to mention that set. How the being of terms such as 'multiple' does
not contradict the non-being of the one can be understood by
considering the multiple nature of terminology: for there to be a term
without there also being a system of terminology, within which the
difference between terms gives context and meaning to any one term,
does not coincide with what is understood by 'terminology', which is
precisely difference (thus multiplicity) conditioning meaning. Since
the idea of conceiving of a term without meaning does not compute, the
count-as-one is a structural effect or a situational operation and not
an event of truth. Multiples which are 'composed' or 'consistent' are
count-effects; inconsistent multiplicity is the presentation of
presentation.
Badiou's use of set theory in this manner is not just illustrative or
heuristic. Badiou uses the axioms of Zermelo–Fraenkel set theory to
identify the relationship of being to history, Nature, the State, and
God. Most significantly this use means that (as with set theory) there
is a strict prohibition on self-belonging; a set cannot contain or
belong to itself. Russell's paradox famously ruled that possibility
out of formal logic. (This paradox can be thought through in terms of
a 'list of lists that do not contain themselves': if such a list does
not write itself on the list the property is incomplete, as there will
be one missing; if it does, it is no longer a list that does not
contain itself.) So too does the axiom of foundation — or to give an
alternative name the axiom of regularity — enact such a prohibition
(cf. p. 190 in Being and Event). (This axiom states that all sets
contain an element for which only the void [empty] set names what is
common to both the set and its element.) Badiou's philosophy draws two
major implications from this prohibition. Firstly, it secures the
inexistence of the 'one': there cannot be a grand overarching set, and
thus it is fallacious to conceive of a grand cosmos, a whole Nature,
or a Being of God. Badiou is therefore — against Cantor, from whom he
draws heavily — staunchly atheist. However, secondly, this prohibition
prompts him to introduce the event. Because, according to Badiou, the
axiom of foundation 'founds' all sets in the void, it ties all being
to the historico-social situation of the multiplicities of de-centred
sets — thereby effacing the positivity of subjective action, or an
entirely 'new' occurrence. And whilst this is acceptable
ontologically, it is unacceptable, Badiou holds, philosophically. Set
theory mathematics has consequently 'pragmatically abandoned' an area
which philosophy cannot. And so, Badiou argues, there is therefore
only one possibility remaining: that ontology can say nothing about
the event.
[edit] The event and the subject
Drawing from 18 November 2006 "Truth procedure in politics" lectureThe
principle of the event is where Badiou diverges from the majority of
late twentieth century philosophy and social thought, and in
particular the likes of Foucault, Butler, Lacan and Deleuze, among
others. In short, it represents that which is outside of ontology.
Badiou's problem here is, unsurprisingly, the question of how to 'make
use' of that which cannot be discerned. But it is a problem he views
as vital, because if one constructs the world only from that which can
be discerned and therefore given a name, it results in either the
destitution of subjectivity and the removal of the subject from
ontology (the criticism continually leveled at Foucault's discursive
universe), or the Panglossian solution of Leibniz: that God is
language in its supposed completion.
Badiou again turns here to mathematics and set theory — Badiou's
language of ontology — to study the possibility of an indiscernible
element existing extrinsically to the situation of ontology. He
employs the strategy of the mathematician Paul J. Cohen, using what
are called the conditions of sets. These conditions are thought of in
terms of domination, a domination being that which defines a set. (If
one takes, in binary language, the set with the condition 'items
marked only with ones', any item marked with zero negates the property
of the set. The condition which has only ones is thus dominated by any
condition which has zeros in it [cf. p. 367-71 in Being and Event].)
Badiou reasons using these conditions that every discernible (nameable
or constructible) set is dominated by the conditions which don't
possess the property that makes it discernible as a set. (The property
'one' is always dominated by 'not one'.) These sets are, in line with
constructible ontology, relative to one's being-in-the-world and one's
being in language (where sets and concepts, such as the concept
'humanity', get their names). However, he continues, the dominations
themselves are, whilst being relative concepts, not necessarily
intrinsic to language and constructible thought; rather one can
axiomatically define a domination — in the terms of mathematical
ontology — as a set of conditions such that any condition outside the
domination is dominated by at least one term inside the domination.
One does not necessarily need to refer to constructible language to
conceive of a 'set of dominations', which he refers to as the
indiscernible set, or the generic set. It is therefore, he continues,
possible to think beyond the strictures of the relativistic
constructible universe of language, by a process Cohen calls forcing.
And he concludes in following that while ontology can mark out a space
for an inhabitant of the constructible situation to decide upon the
indiscernible, it falls to the subject — about which the ontological
situation cannot comment — to nominate this indiscernible, this
generic point; and thus nominate, and give name to, the undecidable
event. Badiou thereby marks out a philosophy by which to refute the
apparent relativism or apoliticism in post-structuralist thought.
Badiou's ultimate ethical maxim is therefore one of: 'decide upon the
undecidable'. It is to name the indiscernible, the generic set, and
thus name the event that re-casts ontology in a new light. He
identifies four domains in which a subject (who, it is important to
note, becomes a subject through this process) can potentially witness
an event: love, science, politics and art. By enacting fidelity to the
event within these four domains one performs a 'generic procedure',
which in its undecideability is necessarily experimental, and one
potentially recasts the situation in which being takes place. Through
this maintenance of fidelity, truth has the potentiality to emerge.
In line with his concept of the event, Badiou maintains, politics is
not about politicians, but activism based on the present situation and
the 'evental' (his translators' neologism) rupture. So too does love
have this characteristic of becoming anew. Even in science the
guesswork that marks the event is prominent. He vigorously rejects the
tag of 'decisionist' (the idea that once something is decided it
'becomes true'), but rather argues that the recasting of a truth comes
prior to its veracity or verifiability. As he says of Galileo (p.
401):
When Galileo announced the principle of inertia, he was still
separated from the truth of the new physics by all the chance
encounters that are named in subjects such as Descartes or Newton. How
could he, with the names he fabricated and displaced (because they
were at hand — ‘movement’, ‘equal proportion’, etc.), have supposed
the veracity of his principle for the situation to-come that was the
establishment of modern science; that is, the supplementation of his
situation with the indiscernible and unfinishable part that one has to
name ‘rational physics’?
Badiou, whilst keen to stress the non-equivalence between politics and
philosophy, thus finds his political approach — one of activism,
militancy, and scepticism of parliamentary-democratic process — backed
up by his philosophy based around singular, situated truths, and
potential revolutions.
[edit] Works
[edit] Philosophy
Le concept de modèle (1969 , 2007)
Théorie du sujet (1982)
Peut-on penser la politique? (1985)
L'Être et l'Événement (1988)
Manifeste pour la philosophie (1989)
Le nombre et les nombres (1990)
D'un désastre obscur (1991)
Conditions (1992)
L'Éthique (1993, 2005)
Deleuze (1997)
Saint Paul. La fondation de l'universalisme (1997, 2002)
Abrégé de métapolitique (1998)
Court traité d'ontologie transitoire (1998)
Petit manuel d'inesthétique (1998)
Le Siècle (2005)
Logiques des mondes. L'être et l'événement, 2. (2006)
Petit panthéon portatif (2008)
Second manifeste pour la philosophie (2009)
L'Antiphilosophie de Wittgenstein (2009)
[edit] Critical essays
Rhapsodie pour le théâtre (1990)
Beckett, l'increvable désir (1995)
[edit] Literature and drama
Almagestes (1964)
Portulans (1967)
L'Écharpe rouge (1979)
Ahmed le subtil (1994)
Ahmed Philosophe, followed by Ahmed se fâche (1995)
Les Citrouilles, a comedy (1996)
Calme bloc ici-bas (1997)
[edit] Political essays
Théorie de la contradiction (1975)
De l'idéologie, with F. Balmès (1976)
Le Noyau rationnel de la dialectique hégelienne, with L. Mossot and J.
Bellassen (1977)
Circonstances 1: Kosovo, 11 Septembre, Chirac/Le Pen (2003)
Circonstances 2: Irak, foulard, Allemagne/France (2004)
Circonstances 3: Portées du mot « juif » (2005)
Circonstances 4: De quoi Sarkozy est-il le nom ? (2007)
Circonstances 5: L’hypothèse communiste (2009)
[edit] Pamphlets and Serial Publications
Contribution au problème de la construction d'un parti
marxiste-léniniste de type nouveau, with Jancovici, Menetrey, and
Terray (Maspero 1970)
Jean Paul Sartre (Éditions Potemkine 1980)
Le Perroquet. Quinzomadaire d'opinion (1981-1990)
La Distance Politique (1990-?)
[edit] English translations
[edit] Books
Manifesto for Philosophy, transl. by Norman Madarasz; (Albany: SUNY
Press, 1999)
Deleuze: The Clamor of Being, transl. by Louise Burchill; (Minnesota
University Press, 1999)
Ethics; An Essay on the Understanding of Evil, transl. by Peter
Hallward; (New York: Verso, 2000)
On Beckett, transl. by A. Toscano, ed. by Nina Power; (London:
Clinamen Press, 2003)
Infinite Thought: Truth and the Return to Philosophy, transl. and ed.
by Oliver Feltham & Justin Clemens; (London: Continuum, 2003)
Metapolitics, transl. by Jason Barker; (New York: Verso, 2005)
Saint Paul: The Foundation of Universalism; transl. by Ray Brassier;
(Stanford: Stanford University Press, 2003)
Handbook of Inaesthetics, transl. by A. Toscano; (Stanford: Stanford
University Press, 2004)
Theoretical Writings, transl. by Ray Brassier; (New York: Continuum, 2004)[6]
Briefings on Existence: A Short Treatise on Transitory Ontology,
transl. by Norman Madarasz; (Albany: SUNY Press, 2005)
Being and Event, transl. by O. Feltham; (New York: Continuum, 2005)
Polemics, transl. by Steve Corcoran; (New York: Verso, 2007)
The Century, transl. by A. Toscano; (New York: Polity Press, 2007)
The Concept of Model, transl. by Zachery Luke Fraser & Tzuchien Tho;
(Melbourne: re.press, 2007). Open Access[3]
Number and Numbers (New York: Polity Press, 2008): ISBN 0745638791
(paperback); ISBN 0745638783 (hardcover)
The Meaning of Sarkozy (New York: Verso, 2008): ISBN 184467309X
Conditions, transl. by Steve Corcoran; (New York: Continuum, 2009):
ISBN 0826498272
Logics of Worlds: Being and Event, Volume 2, transl. by A. Toscano;
(New York: Continuum, 2009): ISBN 0826494706
Pocket Pantheon: Figures of Postwar Philosophy, (New York: Verso,
2009): ISBN 978-1844673575
Theory of the Subject, trans. by Bruno Bosteels; (New York: Continuum,
2009): ISBN 0826496733
[edit] DVD
Democracy and Disappointment: On the Politics of Resistance: Alain
Badiou and Simon Critchley in Conversation, (Event Date: Thursday,
November 15, 2007); Location: Slought Foundation, Conversations in
Theory Series | Organized by Aaron Levy | Studio: Microcinema in
collaboration with Slought Foundation | DVD Release Date: August 26,
2008
[edit] Lectures
HardTalk with Alain Badiou on BBC March, 2009
Politics, Democracy and Philosophy: An Obscure Knot, University of
Washington, February 23, 2006.
Homage to Jacques Derrida, UC Irvine, March 1, 2006 (RealPlayer).
Destruction, Negation, Subtraction, EGS, 2007.
Two Lectures, New York City, November 6-7, 2008.
Panorama de la Filosofía Francesa Contemporánea Biblioteca Nacional de
Buenos Aires, 2004
Creative Thinking.Alquds University,Jerusalem,Palestine,January 17,2009.
[edit] Further reading
[edit] Secondary Literature on Badiou's Work in English (Books)
Jason Barker, Alain Badiou: A Critical Introduction, London, Pluto Press, 2002.
Peter Hallward, Badiou: A Subject to Truth, Minneapolis, University of
Minnesota Press, 2003.
Peter Hallward (ed.), Think Again: Badiou and the Future of
Philosophy", London, Continuum, 2004.
Paul Ashton (Editor), A. J. Bartlett (Editor), Justin Clemens
(Editor): The Praxis of Alain Badiou; (Melbourne: re.press, 2006).
Adam Miller, Badiou, Marion, and St. Paul: Immanent Grace, London,
Continuum, 2008.
Bruno Bosteels, Badiou and Politics, Durham, Duke University Press,
forthcoming.
Oliver Feltham, Alain Badiou: Live Theory, London, Continuum, 2008.
Sam Gillespie, The Mathematics of Novelty: Badiou's Minimalist
Metaphysics, (Melbourne, Australia: re.press, 2008) (details on
re.press website) (Open Access)
Adrian Johnston, Badiou, Zizek, and Political Transformations: The
Cadence of Change, Evanston, Northwestern University Press, 2009,
forthcoming.
Gabriel Riera (Editor), Alain Badiou: Philosophy and its Conditions,
Albany: New York, SUNY Press, 2005.
[edit] Secondary Literature on Badiou's Work in English (Essays and articles)
Cantor, Lacan, Mao, Becket, meme combat: The philosophy of Alain
Badiou essay by Jean-Jacques Lecercle
[edit] Secondary Literature on Badiou's Work in French (Books)
Charles Ramond (éd), Penser le multiple, Paris, Éditions L'Harmattan, 2002
Fabien Tarby, La Philosophie d'Alain Badiou, Paris, Éditions L'Harmattan, 2005
Fabien Tarby, Matérialismes d'aujourd'hui : de Deleuze à Badiou ,
Paris, Éditions L'Harmattan, 2005
Bruno Besana et Oliver Feltham (éd), Écrits autour de la pensée
d'Alain Badiou, Paris, Éditions L'Harmattan, 2007.
[edit] Notes
^ On that subject, see articles against Badiou by:
Roger-Pol Droit ("Le Monde des livres", 25 November 2005) and Frédéric
Nef ("Le Monde des livres", 23 December 2005), and in defense of
Badiou by: Daniel Bensaid ("Le Monde des Livres", 26 January 2006);
against Badiou by:
Claude Lanzmann, Jean-Claude Milner and Eric Marty ("Les Temps
modernes", Nov.-Dec. 2005/Jan. 2006), and Meir Waintrater "L’Arche"
February 2006: "Alain Badiou et les Juifs : Une violence
insoutenable", and the answers by Alain Badiou and Cécile Winter
followed by rejoinders by Claude Lanzmann and Eric Marty ("Les Temps
modernes", March-June 2006). See also Badiou's response to Eric Marty
^ Johannes Thumfart: Learning from Las Vegas: Badiou's Platonism
Today, in: The Symptom 9.
^ See here Feltham and Clamens's introduction in Badiou's book
Infinite Thought, Continuum (2004)
^ See Badiou's book Infinite Thought, Continuum (2004)
^ See here Badiou's comments in the introduction to the English
version of Being and Event, Continuum (2005)
^ Includes:
‘Mathematics and Philosophy: The Grand Style and the Little Style’,
(unpublished)
‘Philosophy and Mathematics: Infinity and the End of Romanticism’,
(from Conditions, Paris, Seuil, 1992).
‘The Question of Being Today’, (from Briefings on Existence, )
‘Platonism and Mathematical Ontology’, (from Briefings on Existence)
‘The Being of Number’, (from Briefings on Existence)
‘One, Multiple, Multiplicities’, (from multitudes, 1, 2000)
‘Spinoza’s Closed Ontology’, (from Briefings on Existence)
‘The Event as Trans-Being’, (revised and expanded version of an essay
of the same title from Briefings on Existence)
‘On Subtraction’, (from Conditions, Paris, Seuil, 1992)
‘Truth: Forcing and the Unnamable’, (from Conditions, Paris,Seuil, 1992)
‘Kant’s Subtractive Ontology’, (from Briefings on Existence)
‘Eight Theses on the Universal’, (from Jelica Sumic (ed.) Universal,
Singulier, Subjet, Paris, Kimé, 2000)
‘Politics as a Truth Procedure’, (from Metapolitics)
‘Being and Appearance’, (from Briefings on Existence)
‘Notes Toward Thinking Appearance’, (unpublished)
‘The Transcendental’, (from a draft manuscript [now published] of
Logiques des mondes, Paris, Seuil)
‘Hegel and the Whole’, (from a draft manuscript [now published] of
Logiques des mondes, Paris, Seuil)
‘Language, Thought, Poetry’, (unpublished)
[edit] External links
Wikiquote has a collection of quotations related to: Alain Badiou
Alain Badiou at Lacan Dot Com
Organisation politique
Cosmos and History
Alain Badiou: Biography Research Guide includes dozens of links to
articles by and about Badiou, essays, interviews, and so on
Retrieved from "http://en.wikipedia.org/wiki/Alain_Badiou";
Categories: Continental philosophers | 20th-century French
philosophers | Maoism | Philosophers of mathematics | Alumni of the
École Normale Supérieure | École Normale Supérieure faculty | French
Marxists | African philosophers | Communists | Moroccan writers |
People from Rabat | 1937 births | Living people
_______________________________________________
Marxism-Thaxis mailing list
Marxism-Thaxis@lists.econ.utah.edu
To change your options or unsubscribe go to:
http://lists.econ.utah.edu/mailman/listinfo/marxism-thaxis
