Anti-Badiou: The Introduction of Maoism into Philosophy by Francois Laruelle

By Francois Laruelle

This compelling and hugely unique e-book represents a war of words among of the main radical thinkers at paintings in France at the present time: Alain Badiou and the writer, François Laruelle.

At face price, the 2 have a lot in universal: either espouse a place of absolute immanence; either argue that philosophy is conditioned through technology; and either command a pluralism of concept. Anti-Badiou relates the parallel tales of Badiou's Maoist 'ontology of the void' and Laruelle's personal performative perform of 'non-philosophy' and explains why the 2 are in reality significantly varied. Badiou's complete venture goals to re-educate philosophy via one technological know-how: arithmetic. Laruelle conscientiously examines Badiou's Being and Event and indicates how Badiou has created a brand new aristocracy that crowns his personal philosophy because the grasp of a complete theoretical universe. In flip, Laruelle explains the distinction along with his personal non-philosophy as a real democracy of concept that breaks philosophy's continuous enthrall with arithmetic and in its place opens up a myriad of 'non-standard' locations the place considering are available and practised.

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For example, both agree in assuming the "death of the Greek god of the One;' even if they do not interpret this formula in the same way, the first reducing every possible One A briefsynoptic parallel 5 to the One of the metaphysics of presence and to its operatory content, the One of calculation, the second distinguishing from these bastardized or empirico-metaphysical forms a One-in-One that remains absolutely unthought by, or fareclosed to, aU philosophy (including OV). The four essential principles of non -philosophy 1 Immanence is radical and not absolute.

The radical, for its part, does not eliminate the absolute, but allows for a genealogy of the absolute as irnmanental appearance. Non-philosophy is the radical simplification of transcendence. Two authors have sensed this problem from different directions, and have approached this non-philosophical simplification: Deleuze via the plane of immanence without mélange, that is to say reduced to the specularity of a torsion; and Henry via a suppression of the unity of amphiboly and a return to a simple duality.

4 The conjuncture and the project: on the one hand, the question is how to succeed Heidegger by reprising the foundational Platonic gesture, how to avoid the Heideggerian extinction of ontology (in the form of the ontology of "presence:' with aIl of its "postmodern" consequences); and on the other, how to elaborate an outside-philosophy thought, but one that relates itself to every possible philosophy, modern and postmodern, indifferently, as its material, rather th an relating itself to a particular philosophical decision.

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