Since the beginning of the War on Terror, Israel has become increasingly salient to imperial strategy and ever more aggressive in its policies toward the Palestinians. In this context, a key ideological weapon is the cynical accusation of "anti-Semitism." For historical reasons, this has been deployed most forcefully in France, and Alain Badiou and Eric Hazan caustically demolish the "anti-Semitism is everywhere" allegation, used to bludgeon opponents of the Israeli state and those who stand in solidarity with the banlieue (...) youth. Ivan Segre undertakes a meticulous deconstruction of a rampant "reactionary philo-Semitism" that identifies Jewish interests with the "democratic West.". (shrink)

Against the backdrop of an alarming rise in authoritarianism and the crisis of liberal democracy, few would consider extoling the virtues of politics today. Yet in this lively dialogue with journalist Aude Lancelin, leading French thinker Alain Badiou argues that it is precisely through politics that humanity can still achieve its most ambitious aims. As power becomes ever more concentrated in the hands of the state and global corporations, the role of the citizen is reduced to little more than (...) ritual. But Badiou emphasizes that politics is concerned not just with power and the state, but also with justice. So the central question of politics is “What is a just power?”, and the debate over politics is fundamentally about the norms to which power is subject and its relationship to a community – a community that is able to take control of its own destiny and provide its own direction, based on a shared standard of justice. This engaging dialogue, in which Badiou articulates his view of politics with exceptional clarity, will be of great value to anyone interested in radical politics today. (shrink)

Didacticism, romanticism, and classicism are the possible schemata for the knotting of art and philosophy, the third term in this knot being the education of subjects, youth in particular. What characterizes the century that has just come to a close is that, while it underwent the saturation of these three schemata, it failed to introduce a new one. Today, this predicament tends to produce a kind of unknotting of terms, a desperate dis-relation between art and philosophy, together with the pure (...) and simple collapse of what circulated between them: the theme of education. Whence the thesis of which this book is nothing but a series of variations: faced with such a situation of saturation and closure, we must attempt to propose a new schema, a fourth type of knot between philosophy and art. Among these “inaesthetic” variations, the reader will encounter a sustained debate with contemporary philosophical uses of the poem, bold articulations of the specificity and prospects of theater, cinema, and dance, along with subtle and provocative readings of Fernando Pessoa, Ste;phane Mallarme;, and Samuel Beckett. (shrink)

Uses the thoughts of such great minds as Kierkegaard, Plato, and Beckett to examine the concept of love and redefine it in the face of twenty-first century modernity.

Infinite Thought brings together a representative selection of the range of Alain Badiou's work, illustrating the power and diversity of his thought.

The subtractive : preface by Francois Wahl -- Philosophy itself -- The (re)turn of philosophy itself -- Definition of philosophy -- What is a philosophical institution? -- Philosophy and poetry -- The philosophical recourse to the poem -- Mallarm's method : subtraction and isolation -- Rimbaud's method : interruption -- Philosophy and mathematics -- Conference on subtraction -- Truth : forcing and unnameable -- Philosophy and politics -- Philosophy and love -- What is love? -- Philosophy and psychoanalysis -- Subject (...) and infinite -- Antiphilosophy : Lacan and Plato -- Writing of the generic -- Writing of the generic : Samuel beckett. (shrink)

Overture -- Jacques Lacan -- Georges Canguilhem and Jean Cavaillès -- Jean-Paul Sartre -- Jean Hyppolite -- Louis Althusser -- Jean-François Lyotard -- Gilles Deleuze -- Michel Foucault -- Jacques Derrida -- Jean Borreil -- Philippe Lacoue-Labarthe -- Gilles Châtelet -- Françoise Proust -- A note on the texts.

In this book a noted physiologist and neuroscientist introduces the concept of simplexity, the set of solutions living organisms find that enable them to deal with information and situations, while taking into account past experiences and anticipating future ones. Such solutions are new ways of addressing problems so that actions may be taken more quickly, more elegantly, and more efficiently. In a sense, the history of living organisms may be summed up by their remarkable ability to find solutions that avoid (...) the world's complexity by imposing on it their own rules and functions. Evolution has resolved the problem of complexity not by simplifying but by finding solutions whose processes--though they can sometimes be complex--allow us to act in the midst of complexity and of uncertainty. Nature can inspire us by making us realize that simplification is never simple and requires instead that we choose, refuse, connect, and imagine, in order to act in the best possible manner. Such solutions are already being applied in design and engineering and are significant in biology, medicine, economics, and the behavioral sciences. (shrink)

Hegel once wrote that Truth could not be expressed within a single sentence. His statement could surely be taken as justification for the length of his ...

Alain Badiou is arguably the most significant philosopher in Europe today. Badiou’s seminars, given annually on major conceptual and historical topics, constitute an enormously important part of his work. They served as laboratories for his thought and public illuminations of his complex ideas yet remain little known. This book, the transcript of Badiou’s year-long seminar on the psychoanalytic theory of Jacques Lacan, is the first volume of his seminars to be published in English, opening up a new and vital (...) aspect of his thinking. In a highly original and compelling account of Lacan’s theory and therapeutic practice, Badiou considers the challenge that Lacan poses to fundamental philosophical topics such as being, the subject, and truth. Badiou argues that Lacan is a singular figure of the “anti-philosopher,” a series of thinkers stretching back to Saint Paul and including Kierkegaard and Nietzsche, with Lacan as the last great anti-philosopher of modernity. The book offers a forceful reading of an enigmatic yet foundational thinker and sheds light on the crucial role that Lacan plays in Badiou’s own thought. This seminar, more accessible than some of Badiou’s more difficult works, will be profoundly valuable for the many readers across academic disciplines, art and literature, and political activism who find his thought essential. (shrink)

This volume, assembled with the collaboration of the author, presents for the first time in English a comprehensive outline of Badiou's ambitious system.

L'écologie politique est-elle une science ou une orientation politique? Et pourquoi pas une morale? Parle-t-elle de la nature, des plantes, des animaux? Ou des femmes et des hommes, de leurs rapports entre eux, à leur environnement? Quel rapport l'écologie politique nourrit-elle avec ces mouvements du XXIe siècle, eux aussi mouvements sociaux et sciences sociales, comme l'hygiénisme et le socialisme (ou la sociologie)? Faut-il opposer une écologie " sociale " une écologie " profonde "? C'est à toutes ces questions que répond (...) Alain Lipietz dans cet essai. Pour lui, l'écologie politique ne nous propose pas pour le XXIe siècle, comme l'avancent certains, le désespoir d'une dégradation inéluctable, ni le seul appel à une conversion individuelle. Elle offre avant tout les bases prometteuses d'une politique écologique de l'environnement, du travail, des rapports internationaux. Elle ne se contente pas de sonner le tocsin. Elle propose des outils, réglementaires et économiques, pour parvenir à un modèle de développement soutenable, " assurant les besoins de tous, à commencer par ceux des plus démunis, sans compromettre les droits des générations futures à satisfaire les leurs ". Tous ces instruments pour un monde meilleur sont discutés dans ce livre, y compris les plus contestés comme les écotaxes et les " permis de polluer ", et les clauses écologiques sur le libre-échange. Le livre se conclut en proposant une stratégie pour dompter la crise la plus grave qui menace notre XXIe siècle : la dérive des climats par effet de serre. Et si une telle politique était au cœur de ce que notre vieille Europe avait à proposer au monde? Et d'abord elle-même, pour être enfin digne d'être aimée. (shrink)

t. 1. La liberté des anciens -- t. 2. Naissances de la modernité -- t. 3. Lumières et romantisme -- t. 4. Les critiques de la modernité politique -- t. 5. Les philosophies politiques contemporaines (depuis 1945).

For Alain Badiou, films think, and it is the task of the philosopher to transcribe that thinking. What is the subject to which the film gives expressive form? This is the question that lies at the heart of Badiouʹs account of cinema. He contends that cinema is an art form that bears witness to the Other and renders human presence visible, thus testifying to the universal value of human existence and human freedom. Through the experience of viewing, the movement (...) of thought that constitutes the film is passed on to the viewer, who thereby encounters an aspect of the world and its exaltation and vitality as well as its difficulty and complexity. Cinema is an impure art cannibalizing its times, the other arts, and people -- a major art precisely because it is the locus of the indiscernibility between art and non-art. It is this, argues Badiou, that makes cinema the social and political art par excellence, the best indicator of our civilization, in the way that Greek tragedy, the coming-of-age novel and the operetta were in their respective eras. -- Publisher description. (shrink)

Discusses Locke's life and views and their impact on American philosophy, as well as his role in the Harlem Renaissance.

Daniele Hervieu-Léger and Marcel Gauchet explain that today the hold that the religious dimension has always exerted over human societies is, of very recent date but definitely, slackening; that it is becoming ‘hollow’ and ceases to inspire collective action, leaving henceforth wide open the question of knowing in which name we should attempt to take our destiny in our hands and base the norms of collective being. This question at once summons up another, implicitly contained in the latter: is every (...) ethical norm (or moral norm, for we are not making a distinction between the two concepts here) ultimately religious in origin, as is most often supposed, or can one in fact conceive of sketching the outlines of a moral code that is immanent within the social relationship, a moral code that is sufficiently coherent and self-consistent to do without, at least in theory, a religious-type transcendence? Here, I should like to make a case for the second response by emphasizing that religion - whatever meaning one bestows on this notion, still undefined today - does not constitute the primary, irreducible social and historical fact that is most often supposed, but that it should itself be interpreted as the formulation of a more original and more universal formulation: the threefold obligation of giving, receiving, and repaying distinguished by Marcel Mauss in his famous Essay on the Gift. Of course, I shall not claim here to do more than sketch a few possible lines of argument. But even before formulating them, I must call to mind two prejudicial objections that my argument has encountered. (shrink)

The sociology of knowledge is faced with a problem of historical temporality that it has carefully avoided up until now. The subject has been avoided or ignored because a discussion of it in depth would run the risk of questioning all modern scientific thought. The problem is that of the concept of absolute time as it is used in evolutionist theory. In this category of theory I include not only social evolutionism, abused for a long time and recently reanimated by (...) the “socio-biologists,” but also biological, paleontological, geological and other types of evolutionism, that is, those qualified as “scientific.”. (shrink)

(2006). Democratic Deliberation in a Multinational Federation. Critical Review of International Social and Political Philosophy: Vol. 9, No. 3, pp. 419-444.

Les idées ici proposées ne dépendent point de quelque idée supérieure d'abord posée, et ne conduisent même point à quelque notion commune qui puisse définir tous les arts en peu de mots. Au contraire je me suis attaché à marquer les différences, les séparations, les oppositions, me réglant ainsi, autant que peut faire la critique, sur les oeuvres elles-mêmes, dont chacune s'affirme si bien et n'affirme qu'elle.

Published in 1973, "L'Etourdit" was one of the French philosopher Jacques Lacan's most important works. The book posed questions that traversed the entire body of Lacan's psychoanalytical explorations, including his famous idea that "there is no such thing as a sexual relationship," which seeks to undermine our certainties about intimacy and reality. In There's No Such Thing as a Sexual Relationship, Alain Badiou and Barbara Cassin take possession of Lacan's short text, thinking "with" Lacan about his propositions and what (...) kinds of questions they raise in relation to knowledge. Cassin considers the relationship of the real to language through a Sophist lens, while the Platonist Badiou unpacks philosophical claims about truth. Each of their contributions echoes back to one another, offering new ways of thinking about Lacan, his seminal ideas, and his role in advancing philosophical thought. (shrink)

«J'ai répudié toute règle ; sinon celle que j'aimais à peu près tout, qu'il fallait donner de tout, ne pas oublier un de ces Alain qui sont Alain. Ni le jeune, qui est déjà l'admirable, vif, agressif, pensif, le feutre sur l'oreille, le cour à tout, ni l'autre, dans la lumière de la plus belle lumière, comme il n'y avait pas eu de lumière depuis Platon. Ni les livres préférés, ni les oiseaux, ni les astres, ni les boutades (...) et presque les manies, dont il souriait, cet entêtement qui ne faisait qu'un avec son génie... Je confesse que j'inclinais à cet Alain que j'avais suivi sur les sentiers de la Bretagne et des dieux...» Maurice Savin. (shrink)

Pour donner une nouvelle crédibilité philosophique aux concepts de Dieu et de Royaume de Dieu, la démarche qui est proposée ici prend appui sur la manière dont la mathématique définit les notions d'infini, d'ensemble et de limite. En effet, la mathématique du XXe siècle (celle de Cantor et de Gödel en particulier) donne des outils qui permettent de renouveler la métaphysique, l'apologétique et même la théologie. Alain Houziaux tente donc de montrer non seulement la légitimité mais aussi la nécessité (...) du discours théologique pour rendre compte de la vérité de notre monde. Puis il développe une théologie cohérente de Dieu et de son Royaume après en avoir légitimé les concepts. Cette recherche nouvelle démontre sa fécondité en recoupant la perspective kantienne d'une science qui, limitée, fait place à la foi en correspondant à la revendication réformée d'une théologie de la Croix. Une ample préface de Jean Ladrière, qui a écrit l'ouvrage faisant autorité sur les théorèmes d'incomplétude de Gödel, situe bien la légitimité de cette approche dans une authentique démarche théologique. " La perspective originale d'Alain Houziaux " écrit-il, " est sans doute de nature à mettre en évidence certains aspects devenus implicites dans les épistémologies mises en œuvre par les différents courants " classiques " de la théologie fondamentale. ". (shrink)

In this groundbreaking work, French legal scholar Alain Supiot examines the relationship of society to legal discourse. He argues that the law is how justice is implmented in secular society, but it is not simply a technique to be manipulated at will: it is also an expression of the core beliefs of the West. We must recognize its universalizing, dogmatic nature and become receptive to other interpretations from non-Western cultures to help us avoid the clash of civilizations. In Homo (...) Juridicus, Supiot deconstructs the illusion of a world that has become flat and undifferentiated, regulated only by supposed "laws" of science and the economy, and peopled by contract-makers driven only by the calculation of their individual interests. Such a liberal perspective is nothing but the flipside of the notion of the withering away of law and the state, promoted this time not under the banner of the struggle between classes, but rather in the name of the free competition between sovereign individuals. Supiot's exploration of the development of the legal subject-the individual as formed through a dense web of contracts and laws-is set to become a classic work of social theory. (shrink)

Haitian Creole is a unique language, as are all creole languages. Mother tongue of almost six million people—without counting those who have immigrated—it has its own particular ways of expressing in words, of making sentences and forming a discourse. However, for more than two centuries it has been excluded from many circuits of communication. The limits imposed on it have kept it from developing a creativity, at the vocabulary level as well as that of organizing a discourse that would assure (...) a function of plural communication, both oral and written. The present challenge of this long-throttled language has posed an important number of problems in linguistics, teaching, culture and politics because of new communication systems and especially because of education. (shrink)

The very diversity of cultures impels the economist to respect a principle of modesty when it comes to specifying the degree of universality to which the science of economics can lay claim. In considering this issue, this paper: a) criticizes the ambition of certain forms of economic thought to arrive at truths which are universal, and b) explores the modes by which contemporary economic science participates in a renewed pursuit of a universalist doctrine. It concludes that the logic of economic (...) rationality implies a representation of the world that is incompatible with the diversity of cultures. At the same time, such diversity should not be raised to the status of absolutes. Combining difference and unity is a major challenge for current economics. (shrink)

Is it only yesterday's humanism, whether religious or secular in origin, that is dying - and is it really dying? - or is it more profoundly the very paradigm of humanity? At least it is worth asking the question. Do we not hear on every side today that everything is ‘constructed’ and ‘formated’? No inherited moral standard now seems acceptable, nor any reference to any sort of human nature or naturality. The only idea that henceforth finds acceptance is that of (...) the infinite plasticity of the human, leaving individuals free to shape themselves as they wish beyond any commonly received standard, since only defiance of the norm seems to be the source and proof of freedom. (shrink)