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Badiou indicts this approach, which reduces politics to a matter of opinion, thus eliminating any of its truly radical and emancipatory possibilities. Metapolitics has ratings and 15 reviews. Chelsea said: I may be doomed to never really be able to look at Badiou’s thought directly – like the face o. Alain Badiou. European Graduate School. Follow. Abstract. Against “political philosophy” — Politics as thought — Althusser — Politics unbound — A speculative .

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When all is said and alaln, all resistance is a rupture in thought, through the declaration of what the situation is, and the foundation of a practical possibility opened up through this declaration.


baddiou I may be doomed to never really be able to look at Badiou’s thought directly – like the face of God, or of Medusa. After all, politics, as Badiou argues here, must ultimately be practised and thought in relation to itself alone. Let us suppose that the proper name of that which took place in France between 1 and 1 is ‘revolutionary polities’.

Lacan’s undertaking permits a much closer study of one of the conditions of philosophical truth: The mode is a category which refers to rare singularities, and which authorises their seizure in thought. The final essay, Politics as Truth Procedure we are treated to a brief attempt at the set theory symbolism Badiou likes to deploy metapolitcis sum up some of these notions, but it is rudimentary and therefore essentially unnecessary, but I have a feeling I will discuss this further once I get into his Being and Event which is in my stack.

Not to think is not to risk risking.

Full text of “Badiou Alain – (PDFy mirror)”

It is no exag- geration to say that they did not think. It is not moral concern or, as we say nowadays, ethical discourse that have, it seems, produced the greatest figures of philosophy as resistance.

Badiou’s defining work of philosophy, L’Etre et I’eoenement, 5 which informs the present collection of essays, arguably rein- vents the question of being, and thus reinvents ontology.

But we know that, for the anthropology of the name, the concept as distinct from the category is gen- erally exportable, falls under the heading of heterogeneous multiplicity and, finally, always lacks singularity. Seuil, ; translated as ‘What is Love? Preview — Metapolitics by Alain Badiou. Sylvain Lazarus is persuaded that historicism, in one form or another, dominates contemporary thought.

It is the method of this debate that is intellectually inadmissible, just as the two state- ments that it opposes are not false, but meaningless. Thereby philosophy evaluates and thinks whatever its time is capable of byway of truths of singularities. Certainly, we have modified the intellectual framework of our political commit- ment from top to bottom. Obviously, Badiou prefers that we embrace the former and its radical potential for transformation.


To tell it like it is, badiiu to draw the consequences of this ‘telling’ situation, is in slain first place, as much for an Auvergne peasant as for a philosopher, an operation of ,etapolitics.

But these words were inadequate for what was happening’ Badiou, “Being by Numbers’. From Wikipedia, the free encyclopedia.

And last there is philosophy, whose constitutive statement is that thought is a relation of thought. For, as Spinoza says, ‘A free man thinks of nothing less than of death, and his wisdom is a meditation not of death but of life.

Without the menace of radical evil, judgement is not absolutely requisite. Every contemporary politics has the factory as its place. To be more precise, ‘crisis’, from Badiou’s stand- point, is nothing but the opaque sign of the absence or invisibility of real politics, not a systemic or epochal fact.

Moving towards Meta-Politics: Notes on Alain Badiou’s Political Criticism

Evidently these theses do not constitute any politics by them- selves, rather they maintain the gap between the anthropology of the name and politics. When we have thus conceptualised, notably, singularities in interiority those which do not abandon subjec- tivity, those which hold firm to the prescription, in other words, the historical modes of politics as revolutionary, classist, Bolshevik or dialectical; or, again, the different occurrences of the figure merapolitics the worker one is persuaded of the existence of a free access badlou thought to the material sequences of its own freedom.

Thus, philosophy operates on the basis of multiple truths, and cer- tainly does not generate them itseE There are three important consequences of this conception: Tn this respect he was like many Resistance figures, whose personal and political silence on their action was the measure of this simultaneously radical and intimate, violent and reserved, necessary and exceptional action.

Moreover, it was precisely in this demand for rigour, in this intellectual cult of necessity, that Canguilhem saw the unity of Cavailles’ commitment and of his logician’s practice.

As he puts it in Logics of Worlds: But if the thinkability of thought encounters the name as being both the principal index of the singularity of a thought and the unnameable or the indefinable of this singularity, are we not in an impasse?

After some time, one of the men must have caught the eye of a waiter, who shortly appeared. Revault d’Allonnes is right to highlight the particular, the pure phenomenon of the taking-place. That the homogeneous multiplicity of places is rigorously coex- tensive with the prescriptive nature of the name is proved by the fact that, as soon as a place disappears, the general political con- figuration is terminated. Lazarus does not cease to emphasise this point, all the more so since he is, as people are beginning to notice, an exem- metapolltics militant and political leader: Since Metapolitics in its current usage takes on inter-disciplinary characteristics, it is often discussed in relation to baiou disciplines, including mathematics science and art.


Only the anthropology of the name, if I can put it like this, con- structs its Real And primarily because the Resistance would never have had the least existence itself if, in order to exist, it had held out for an awareness of its own numbers, or for an assessment of its sociological role, or if it had been obliged to pronounce with certainty on the state of public opinion.

They were activists as allain as movements supplied them with this third term, between May ’68 and the workers’ movement of Lip and the peasant movement of Larzac.

It involves at least four multiplicities: On the Metapolirics of Politics. A place [lieu] is not ‘grounds’, or a ground, for action. More negative because today those political sequences through which oppressed peoples fight for liberation no longer occupy a rightful place or enjoy any real visibility in our post-Cold War world.

But this swings in the other direction. Now this makes sense in the larger movement of Badiou’s work, but this is without Badiou’s normal systemic lay-out of the position. That aside, the sustained polemic against political philosophy, which Badiou seems to largely see as ethical and managerial at root, begins with ‘Against Political Philosophy’ in the first essay.

Metapolitics – Alain Badiou – Google Books

Views Read Edit View history. Stanford University Press, Even the idea of dissent against this consensus is simultaneously a crime against the State and a meaningless act in a metapolitivs that is built on a heterogeneous multiplicity that trumps such dissent.

More impor- tant still are the declarations, interventions and organisations. It will no longer be possible metqpolitics refer the name ‘revolutionary polities’ to a composite totality, such as ‘French society in ‘, or ‘politics of the ascendant bourgeoisie’, etc.