By François Laruelle

This compelling and hugely unique publication represents a war of words among of the main radical thinkers at paintings in France this present 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 proposal. 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 actually substantially varied. Badiou's whole venture goals to re-educate philosophy via one technological know-how: arithmetic. Laruelle conscientiously examines Badiou's Being and occasion and exhibits 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 together with his personal non-philosophy as a real democracy of proposal that breaks philosophy's continuous enthrall with arithmetic and as an alternative opens up a myriad of 'non-standard' locations the place pondering are available and practised.

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Sample text

If OV and NP, at first sight, are opposed just as mu ch as the Multiple and the One, it is precisely not a question of the Multiple and the One, in their interlacing and co-belonging, as in the metaphysics of presence or in Greek ontology before the more radical decisions of Plato, and as is once more the case after Plato and Descartes. OV frees the Multiple from aIl unity through the void and the empty set; multiple-of-multiples to infinity, Being contains only the multiple without unity. NP frees the One from the Multiple, from Unity and from their mélange; whence a One-in-One (we shaIl compare the formulae "multiple-of-multiples" and "One-in -One" later) or a real as immanence through and through or without-unity-an immanence radical-(to)-self rather than to the unity-form.

Having seen how he treats Deleuze, countermanding the complexity, simplifying the duplicity of his position, 1 ask myself what fate he has reserved for his contemporaries in his "portable pantheon:' In fact, here is a triply mischievous formula: the "pan" or the aIl, the "theos" or embalming death, and the "portability" of the worst kinds of doxa-things he quite rightly detests. Modern, but not contemporary To be declared or recognized as a "great philosopher;' one necessary condition, among others, is to be a counter-current against the contemporary.

But the lampoon, as inevitable as it may be, is a poor weapon here, and very much secondary, since it will always be turned against whoever uses it. The adversary must be taken seriously, treated as exceptional. One does not write this type of work against any old inconsistent pop-philosopher, or against an essayist of very little philosophy one wasted an ho ur reading. The adversary must, in his pers on and in his consistent works, deserve one's addressing him with a certain type of "ultimatum:' We should not believe, above aIl, that the character Badiou is the true object of the critique, nor even that we contest "his" philosophy-an absurd project when we know that a philosopher belongs only to himself and to his tradition.

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