L’apparition des modèles connexionnistes dans les années 1980 a transformé le problème de la frontière séparant les neurosciences de la psychologie cognitive. Alors que les modèles cognitivistes de traitement symbolique s’inspiraient directement de « l’architecture von Neumann » des ordinateurs et laissaient aux neurosciences le soin de décrire en termes physicalistes l’inscription matérielle du symbolique(« l’implémentation»), les modèles connexionnistes proposent des formalismes mathématiques qui rendent compte, en termes de systèmes dynamiques, de cette implémentation. À la frontière entre niveaux neuronaux et (...) niveaux symboliques se substitue une lecture nouvelle des uns et des autres. (shrink)

La République de Platon est peut-être le texte le plus connu, le plus traduit et le plus commenté de toute l’histoire de la philosophie. Mais comment restituer la vérité de cette œuvre aujourd’hui, 2500 ans après sa rédaction? Alain Badiou a choisi d’inventer un genre nouveau pour rendre au texte de Platon son universalité et sa vivacité sans passer par un commentaire critique. Il a traduit l’œuvre à partir de l’original grec et a procédé à quelques changements afin de (...) l’adapter à notre temps. Tout d’abord, il a supprimé toute référence aux particularités de la société grecque antique, des interminables développements sur la valeur morale des poètes aux considérations politiques destinées par Platon à la seule élite aristocratique (les mesures révolutionnaires que Platon réserve aux seuls « gardiens » de la cité valent, sous la plume de Badiou, pour tous les habitants du pays). Il a élargi les références culturelles : la philosophie fait feu de tout bois, ainsi Socrate et ses compagnons connaissent-ils Beckett, Pessoa, Freud et Hegel. Ils réalisent l’actualité intemporelle de toute philosophie véritable, propre à s’ajuster à son époque. Enfin, Badiou, par ailleurs dramaturge, a fait du dialogue socratique une véritable joute oratoire : dans cette version de la République, les interlocuteurs de Socrate ne se contentent pas d’approuver ce qu’énonce le Maître. Ils lui tiennent tête, le mettent en difficulté et livrent ainsi une pensée en mouvement. Grâce à ce travail d’écriture, d’érudition et, avant tout, de philosophie, Alain Badiou donne à lire pour la première fois une version absolument contemporaine, vivante et stimulante du texte de Platon. (shrink)

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)

La philosophie est aujourd'hui possible, dans la plénitude de son ambition. La philosophie elle-même, telle que l'entendait Platon.Ce qui a entraîné son éclipse au XIXe siècle, c'est qu'elle s'est identifiée, « suturée », tour à tour à un seul des champs où se pose, par-delà le savoir, une vérité : le scientifique (positivisme), le politique (marxisme), puis, avec Nietzche et plus encore Heidegger, le poème.

Plato's _Republic_ is one of the best-known and most widely-discussed texts in the history of philosophy. But how might we get to the heart of this work today, 2,500 years after its original composition? Alain Badiou breathes life into Plato's landmark text and revives its universality. Rather than producing yet another critical commentary, he has instead worked closely on the original Greek and, through spectacular changes, adapted it to our times. In this innovative reimagining of Plato's work, Badiou has (...) removed all references specific to ancient Greek society--from lengthy exchanges about moral courage in archaic poetry to political considerations mainly of interest to the aristocratic elite--and has expanded the range of cultural references. Here, philosophy is firing on all cylinders: Socrates and his companions are joined by Beckett, Pessoa, Freud, and Hegel, among others. Together these thinkers demonstrate that true philosophy endures, ready to absorb new horizons without changing its essence. Moreover, Badiou--who is also a dramatist--has transformed the Socratic dialogue into a genuine oratorial contest. In his version of the _Republic_, the interlocutors do much more than simply agree with Socrates. They argue, stand up to him, put him on the spot, and show thought in motion. In this work of dramatic scholarship and philosophy, we encounter a modern version of Plato's text that is alive, stimulating, and directly relevant to our own world. (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)

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 ...

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)

Plato's _Republic_ is one of the best-known and most widely-discussed texts in the history of philosophy. But how might we get to the heart of this work today, 2,500 years after its original composition? Alain Badiou breathes life into Plato's landmark text and revives its universality. Rather than producing yet another critical commentary, he has instead worked closely on the original Greek and, through spectacular changes, adapted it to our times. In this innovative reimagining of Plato's work, Badiou has (...) removed all references specific to ancient Greek society--from lengthy exchanges about moral courage in archaic poetry to political considerations mainly of interest to the aristocratic elite--and has expanded the range of cultural references. Here, philosophy is firing on all cylinders: Socrates and his companions are joined by Beckett, Pessoa, Freud, and Hegel, among others. Together these thinkers demonstrate that true philosophy endures, ready to absorb new horizons without changing its essence. Moreover, Badiou--who is also a dramatist--has transformed the Socratic dialogue into a genuine oratorial contest. In his version of the _Republic_, the interlocutors do much more than simply agree with Socrates. They argue, stand up to him, put him on the spot, and show thought in motion. In this work of dramatic scholarship and philosophy, we encounter a modern version of Plato's text that is alive, stimulating, and directly relevant to our own world. (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 dialogue, Alain Badiou shares the clearest, most detailed account to date of his profound indebtedness to Lacanian psychoanalysis. He explains in depth the tools Lacan gave him to navigate the extremes of his other two philosophical "masters," Jean-Paul Sartre and Louis Althusser. Élisabeth Roudinesco supplements Badiou's experience with her own perspective on the troubled landscape of the French analytic world since Lacan's death--critiquing, for example, the link (or lack thereof) between politics and psychoanalysis in Lacan's work. Their (...) exchange reinvigorates how the the work of a pivotal twentieth-century thinker is perceived. (shrink)

La quatrième de couverture indique : Deleuze et Guattari étaient des lecteurs sans pareils. C'est la raison pour laquelle Alain Jugnon les lit dans ce livre ; plus précisément, il lit avec eux Artaud et Kafka, Lacan et Klossowski, Büchner et Nietzsche. N'ont-ils pas assez lu Lautréamont ; il les lit pour eux, comme eux l'auraient lu, l'ajoutant à leurs lectures, avec les outils qu'ils ont créés pour lire. Nul mieux qu'Alain Jugnon n'articule les lectures nécessaires à la (...) défaite de ce monde-ci et au surgissement d'un monde transformé : "Deleuze et Guattari ont commencé à dire dans leur livre premier, L'Anti-Oedipe : il n'y a plus de dialectique à penser ou bien d'histoires à raconter, mais il y aura des machines capitalistes et des machines désirantes, des guerres des sexes et des guerres des races, des combats de rue et des révolutions de palais, il y aura tout ça et plus encore, qui fera une bible humaine à revendre ou bien une philosophie populaire à inventer pour demain." (A.J.). (shrink)

Quali sono lo spazio e il tempo della filosofia nel sapere contemporaneo? È possibile tracciare dei confini e far emergere la figura di un sapere sullo sfondo di un'epoca e della sua forma di vita?

A passionate critique of Enlightenment--both in its contemporary invocation and its historical and cultural use--and a call to arms to rethink human equality and liberty without the sacrifice of individual rights and ethnicities.

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)

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)

The notion that all the world's peoples constitute a "brotherhood of man" is not a given among all human beings--it is rather the product of history. So suggests acclaimed philosopher Alain Finkielkraut in _In the Name of Humanity,_ an unsettling reflection on the twentieth century in its twilight hours in which he asks us to rethink our assumptions about universalism and humanism. While many people look to humanist ideals as a deterrent to nationalist chauvinism, Finkielkraut challenges the abstract idea (...) of universalism by describing the terrible crimes "civilized" Europe has committed in its name. At the same time as it challenges the inhumanity of our century's great universalistic solutions, _In the Name of Humanity_ also confronts the more onerous elements of unreflective nationalism--clearly condemning the dangerous use of claims for ethnic purity. However, the book does not put forth a standard-issue polemic against the multitude of nationalistic currents that continue to plague the international arena. Indeed, even as he deplores the violence that seems to go hand in hand with nationalism, Finkielkraut defends its underlying cause--the need to belong. Eloquently quoting the experiences of refugees from Hitler's Germany, he shows the reader why we must heed the call of this irreducible need. Finkielkraut reminds us that the concept of cultural relativism--indeed, the very idea of tolerating other cultures--is a relatively recent development in Western history. As he looks for answers he interrogates the differences between historical racism and the racism embedded in the philosophies of this century's genocidal movements, showing how modern racist ideologies like National Socialism look not to sin within the self as the stumbling block of human advancement but to a clandestine conspiracy by a particular, identifiable element of human society. What this form of radical racist thought eliminates is the notion of personal responsibility--instead of finding the answers to misfortune within the self, modern racism suggests that evil can be identified in others and summarily eliminated. Lucidly connected to the ideas of past thinkers, from Plato to Levinas to Hannah Arendt, Finkielkraut's latest work is a troubling indictment of our century that refuses to back away from the "messiness" of human life and culture. In his willingness to abjure simple solutions, he offers a glimmer of hope. (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.

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

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)

Precision Medicine is driven by the idea that the rapidly increasing range of relatively cheap and efficient self-tracking devices make it feasible to collect multiple kinds of phenotypic data. Advocates of N = 1 research emphasize the countless opportunities personal data provide for optimizing individual health. At the same time, using biomarker data for lifestyle interventions has shown to entail complex challenges. In this paper, we argue that researchers in the field of precision medicine need to address the performative dimension (...) of collecting data. We propose the fun-house mirror as a metaphor for the use of personal health data; each health data source yields a particular type of image that can be regarded as a ‘data mirror’ that is by definition specific and skewed. This requires competence on the part of individuals to adequately interpret the images thus provided. (shrink)

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.

Faut-il accepter comme une loi de la raison que le réel exige en toutes circonstances une soumission plutôt qu une invention? Le réel est toujours ce qui se découvre au prix que le semblant qui nous subjugue soit arraché. Aujourd hui, nous devons être convaincus qu'en dépit des deuils que la pensée nous impose, chercher ce qu'il y a de réel dans le réel peut être, est, une passion joyeuse. Professeur émérite à l École normale supérieure, Alain Badiou est (...) philosophe, dramaturge et romancier. 4e de couverture. (shrink)

English-speaking readers might be surprised to learn that Alain Badiou writes fiction and plays along with his philosophical works and that they are just as important to understanding his larger intellectual project. In _Ahmed the Philosopher_, Badiou's most entertaining and accessible play, translated into English here for the first time, readers are introduced to Badiou's philosophy through a theatrical tour de force that has met with much success in France. _Ahmed the Philosoph_er presents its comic hero, the "treacherous servant" (...) Ahmed, as a seductively trenchant philosopher even as it casts philosophy itself as a comic performance. The comedy unfolds as a series of lessons, with each "short play" or sketch illuminating a different Badiousian concept. Yet Ahmed does more than illustrate philosophical abstractions; he embodies and vivifies the theatrical and performative aspects of philosophy, mobilizing a comic energy that exposes the emptiness and pomp of the world. Through his example, the audience is moved to a living engagement with philosophy, discovering in it the power to break through the limits of everyday life. (shrink)

_The Incident at Antioch_ is a key play marking Alain Badiou's transition from classical Marxism to a "politics of subtraction" far removed from party and state. Written with striking eloquence and extraordinary poetic richness, and shifting from highly serious emotional and intellectual drama to surreal comic interlude, the work features statesmen, workers, and revolutionaries struggling to reconcile the nature and practice of politics. This bilingual edition presents _L'Incident d'Antioche_ in its original French and, on facing pages, an expertly executed (...) English translation. Badiou adds a special preface, and an introduction by the scholar Kenneth Reinhard connects the play to Paul Claudel's _The City_, Saint Paul and the early history of the Church, and the innovative mathematical thinking of Paul Cohen. The translation includes Susan Spitzer's extensive notes clarifying allusions and quotations and hinting at Badiou's intentions. An interview with Badiou encompasses the play's settings, themes, and events, as well as his ongoing literary and conceptual experimentation on stage and off. (shrink)

Le silence n'est pas la simple absence de bruit. Il réside en nous, dans cette citadelle intérieure que de grands écrivains, penseurs, savants, femmes et hommes de foi, ont cultivée durant des siècles. A l'heure où le bruit envahit tous les espaces, Alain Corbin revient sur l'histoire de cet âge où la parole était rare et précieuse. Condition du recueillement, de la rêverie, de l'oraison, le silence est le lieu intime d'où la parole émerge. Les moines ont imaginé mille (...) techniques pour l'exalter, jusqu'aux chartreux qui vivent sans parler. Philosophes et romanciers ont dit combien la nature et le monde ne sont pas distraction vaine. Une rupture s'est produite, pourtant, aux confins des années 1950, et le silence a perdu sa valeur éducative. L'hypermédiatisation du XXIe siècle nous contraint à être partie du tout plutôt que de se tenir à l'écoute de soi, modifiant la structure même de l'individu. Redécouvrir l'école du silence, tel est l'enjeu de ce livre dont chaque citation est une invitation à la méditation, au retour sur soi. Avec ce goût pour l'insaisissable qui a donné naissance à ses plus grands livres, (Le miasme et la jonquille, Les cloches de la terre...), Alain Corbin nous invite à entendre une autre Histoire. (shrink)

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)

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)