Theoretical Writings, Alain Badiou (edited and translated by . 5 The event belongs to that-which-is-not-being- 4 The absolute non-being of the event. Aug 10, 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 ciathopencabow.cf - Ebook download as PDF File .pdf), Text File .txt) or view presentation slides online.
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Oct 7, Fall Badiou course / John Protevi / Department of French Studies / Louisiana State University ciathopencabow.cf Being and Event is the centrepiece of Alain Badiou's oeuvre; it is the work that grounds his reputation as one of France's most PDF eBook (Watermarked). A Critical Introduction to the work and thought of Alain Badiou.
In Deleuze, Badiou argues that that great thinker was at bottom a thinker of the One and, as Keith Ansell-Pearson points out, the real quarrel between Badiou and Deleuze is over who can speak of being as pure multiplicity. For Deleuze, the concepts are those found in Bergson and the differential calculus; for Badiou one must look to post-Cantorian set theory.
In both cases, one cannot approach ontology without a firm understanding of mathematics anyone who does not have a working grasp of set theory will not be prepared for Being and Event. The ontological question cuts a diagonal through various trajectories.
Although Badiou accepts the gauntlet Heidegger threw down to philosophy, like Deleuze he thinks that ontology has to be done post-phenomenologically. Badiou even rejects the later Heidegger's notion of "forgetting".
Badiou's answer to the ontological question involves a second project in "Being and Event": the articulation of a post-Cartesian and even a post-Lacanian subject. If, Badiou says, mathematics is ontology that is, only mathematics can write being as it is, even if there is no intra-mathematical sense to this writing , the question is no longer the Kantian "how is mathematics possible?
In accord with his notion that there are four and only four "truth procedures", there are only artistic, scientific, political, and amorous subjects. It is on this idea that Badiou's other works on ethics, politics, art "inaesthetic" , and so forth, are predicated.
In a sense, none of Badiou's other translated works make much sense without the doctrine of the subject laid out in Being and Event.
This project of a post-Cartesian subject is announced by the book itself in that it is written as a series of "meditations" that could not be more dissimilar in method to the meditations of either Descartes or Husserl. These theses on ontology and subjectivity cross the so-called analytic-continential divide in philosophy. Badiou offers readings of major thinkers throughout the history of philosophy and his readers are asked to have a similarly encyclopedic knowledge of both the post-Kantian analytic and continental traditions.
Indeed, Badiou even goes so far as to say that philosophy is 'originally separated from ontology', not he hastens to add - because the object of ontological enquiry is merely chimerical or non-existent 'as a vain "critical" knowledge would have us believe' but rather because 'it exists fully, to the degree that what is sayable - and said - of being qua being does not in any manner arise from the discourse of philosophy' p.
Yet Badiou is equally insistent that mathematicians are unwise to ignore what philosophers have to say when 'it comes to drawing out the wider implications of work in that specialist domain. As we shall see, this assumption is way off the mark in Badiou's case - since he manifestly knows a great deal and communicates that knowledge to impressive effect - even if it has some force when applied to the sorts of mathematically humdrum set-piece example that typify a good deal of analytic work in this field.
Thus, it is up to philosophy to explain how and why all the major developments in set theory from Cantor to the present 'resonate well beyond their technical validity, which has confined them up till now to the academic arena of the high specialists' p. They are privileged, firstly, because they are the central and defining realities of human existence; secondly, because they have already been subject to some highly perceptive and refined elaboration by thinkers whom Badiou holds in great esteem, whatever his often profound disagreements with them; and thirdly, because they each pose the antinomy of being and eyent in such a complex, distinctive and challenging way as to drive his principal thesis home with unmistakable force.
IS This is not for one moment to suggest that Badiou is in any way 'ontologizing' the social and human sciences, or - as might appear from what I have said so far - proposing that they henceforth be conceived on the model of a thoroughly mathematized natural science that would leave no room for choice, agency or ethical commitment.
Moreover, so Badiou contends, that procedure can be specified with adequate logical and existential precision only by way of a close and detailed reference to those set-theoretical concerts that occupy his main focus of attention in Being and Even'. Hence the following statement, one that must appear exc' ,ssively cryptic at this stage but which captures a number of essential points about Badiou's project and which may perhaps resonate with aspects of my later, more detailed treatment of these themes.
What happens in art, in science, in true rare politics, and in love if it exists , is the coming to light of an indiscernible of the times, which, as such, is neither a known or recognized multiple, nor an ineffable singularity, but that which detains in its multiple-being all the common traits of the collective in question: in this sense, it is the truth of the collective's being.
In which case the subject has to be conceived as more active, self-willed, committed and to this extent autonomous than was ever allowed by those - the structuralists and post-structuralists - with whom Badiou is very often engaged in an overt or implicit running dialogue.
This is why the subject, for Badiou, is neither as in post-structuralist theory an empty place-holder or purely linguistic-discursive construct, nor again as it is for liberals the last guarantee of human freedom against such coercive or conformist pressures.
Rather it is the locus of a strictly indispensable appeal to that which alone makes possible any advance beyond the confmes of 'accredited knowledge or consensus beliefs but which cannot be conceived as somehow existing in a realm quite apart from those specific and exemplary modes of understanding that make up its enabling conditions.
Thuf, according to Badiou, '[a] subject is manifested locally [and] is sok ly supported by a generic procedure. Therefore, stricto sensr,', there is no subject save the artistic, amorous, scientific, or political' p. It explains his clear determination to break out of that false dilemma and develop an alternative conception of the subject that prevents it from getting a hold. Hence the central thesis of Being and Event, namely that 'mathematics is ontology', a 'meta-ontological or philosophical thesis' which Badiou takes to be 'necessitated by the current cumulative state of mathematics after Cantor, GOdel and Cohen and philosophy after Heidegger ' p.
Cronenberg, Burroughs, Deleuze Chapter V: Ontological Catastrophes and Transcendental Time Machines: Search for: Mediate the Emerging Mediator. Alain Badiou: What is Called a Failure? Mediations 24, Post to Cancel.