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

By Francois Laruelle

This compelling and hugely unique ebook represents a war of words among of the main radical thinkers at paintings in France this day: 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 by means of technological know-how; and either command a pluralism of suggestion. 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 appreciably diversified. Badiou's complete venture goals to re-educate philosophy via one technology: 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 whole theoretical universe. In flip, Laruelle explains the distinction together with his personal non-philosophy as a real democracy of suggestion that breaks philosophy's continuous enthrall with arithmetic and as an alternative opens up a myriad of 'non-standard' areas the place pondering are available and practised.

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Extra resources for Anti-Badiou: The Introduction of Maoism into Philosophy

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Is deprogrammed and eliminated as a sterile or fetishizing combination of philosophy and science. They oppose to it a certain "fusion" of science and philosophy, rather than a difference: either (OV) an identity with science which (by way of a meta-ontology) separates ontology from the rest of philosophy; or (NP) a radical fusion (in a Last Instance) of science and philosophy-a fusion "under-determined" by science, and which guarantees the undivided immanence of philosophy and permits a generic genealogy of the latter.

NP takes philosophy globally as ontology and with ontology, without separating them, and treats them in relation to a scientific thought grasped in its essential operations (the axiomatization of hypotheses, induction and deduction). But it has passed through two distinct positions as to their relations. Philosophy III supposes an affinity of the vision-in-One and scientific thought rather than philosophy, and thus attributes a certain primacy (later called "prior-topriority") to science over philosophy.

It refuses in general the difference between materialism and the dialectic, positing instead their identity, which supposes the identity of the Multiple and the Void-a mathematical materialism transcendent to the "subject" it determines. Such is the materialist Dialectic. NP, on the contrary, reactivates and transforms the themes of historical Materialism: (1) 1he real as immanence, immanence as radical or unilateral "indivi-duality"; (2) Thought defetishized as the force- (of) -thought [force (de) pensée] (cf.

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