Badiou indicts this approach, which reduces politics to a matter of opinion, thus eliminating any of its truly radical and emancipatory possibilities. Metapolitics has ratings and 15 reviews. Chelsea said: I may be doomed to never really be able to look at Badiou’s thought directly – like the face o. Alain Badiou. European Graduate School. Follow. Abstract. Against “political philosophy” — Politics as thought — Althusser — Politics unbound — A speculative .
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I hope this book will help to make sense of the impasse towards which the inhabitants of the immanent ‘multitudes’ of ‘Empire’ lead their followers. The hope is that this will better indicate what makes his position unique, both because of its emtapolitics connection to his metaphysics, and due to its own novelty as a philosophical account of meta politics. And it certainly seems to be the case that what Arendt and Revault d’AHonnes mean by ‘polities’- and I will return to this question presently – is sophistry in the modern sense of the word, that is to say a sophistry dedicated to the promotion of an entirely particular politics.
How might this precariousness ‘forever’ interest thought? Badiou, obviously, is refreshing, rigorous, and often insightful, although one sometimes suspects a formalization of Maoist impulses lie deeply within the text.
Metapolitics – Alain Badiou – Google Books
One sees here the fundamental reason why it alin so important for these conceptions to maintain that ‘the Beast is always lurking’, that it stirs in each of us, and so on. For example, although the prole- tariat of had ‘nothing to lose but their chains’, what ultimately made them amount to something, or ‘consist’ in their social being, was the internationalisation of their struggle for freedom For equality is not an objective of action, it is an axiom.
Some of this rhetoric suggests that Badiou is a close to being a post-modern critic; someone who offers critiques of the contemporary social order but rejects the intellectual task of conceiving alternatives. Every contemporary politics has the factory as its place. Thus, philosophy operates on the basis of multiple truths, and cer- tainly does not generate them itseE There are three important consequences of this conception: For evil is precisely what puts the in-common, or the share, in question.
Its intelligibility is internal, in the sequential process of action, just as an axiom is intelligible only through the application of the theory that it supports M But his immense merit was to have bequeathed us the question of how it might be done, since his teaching persuades us that ‘declaring the existence of singularities does not resolve the problem of the thought which permits their investigation’.
Against this intellectual tradition, Badiou proposes instead the consideration of politics in terms of the production vadiou truth and the affirmation of metapo,itics.
But one will ask: The waiter simply smiled, took his order and left. In politics, ‘only political militants think polit- badioh novelty effectively’ He continues to teach a popular seminar at the Coll Alain Badiou, Ph.
Unlike political pluralism and ‘being-together’ 18politics has no substantiality or community beyond the real metpaolitics tions it manages to bring about in any given situation. Page numbers in brackets refer to the present text.
Spencer – – Business Ethics: In other words, it has no nec- essary interest in the situation. University of Chicago Press, Moreover, it was precisely in this demand for rigour, in this intellectual cult of necessity, that Canguilhem saw the unity of Cavailles’ commitment and of his logician’s bwdiou.
But its intellectuality is concep- tualised. There are some interesting things metapokitics Badiou’s work on politics. Badiou confronts liberal democracy in a unique way as a fascism of consensus. Ranciere and the Community of Equals. Thought is not a relation to the object, it is an internal relation of its Real, which taken ‘in itself remains indistinct, since it is presented only through the identification of a singular thought.
Like Gramsci, Badiou sees political intel- ligence as that which shoots forth organically from within the situation, albeit without being directed by the party.
Moving towards Meta-Politics: Notes on Alain Badiou’s Political Criticism
The most striking are the chapters on speculative democracy and Thermidorians. To ask other readers questions about Metapoliticsplease sign up. Politics is to metapolitucs found in a public judgement which states whether this – which is not an object, but an appearing, a taking-place – pleases me or displeases me, and is exercised in the debate of such judgements.
Let us call ‘community’ plurality as such; the being-together, or in-common, of the plurality of men. Despain – – Journal of Critical Realism 12 4: As far as the unnameable name of a politics is concerned – think of the given identification of revolutionary politics – its places.
This is the question of good and evil, or of the value of the adjective ‘democratic’ providing ‘democracy’ names metapolltics freedom to form and discuss opinions. It is only in the anthropology of the name that the construction of the Real has ‘Real’ as its simple name. Political terminology Political term stubs. If thought is thinkable, this thinkability operates beyond the mode’s termination. If that isn’t a hero, what is? This analysis is supported by numerous and varied inquests, led personally by Lazarus in factories throughout the world the inquest ‘consists in the placing of people and what they think in relation; this placing in relation constitutes a face to face meeting’ Revault d’Allonnes isolates what she calls ‘the antagonism of truth and opinion, of the mode of philo- sophical life and the mode of political life’, 4 as the matrix of Arendt’s thought.
Todd May – – Comparative and Continental Philosophy 1 2: The event destroys the laws of the old hierarchy, and clears figurative space mehapolitics a new and more equal social ordering.
Today, the mere spectacle of democracy and few are more skilled at waxing lyrical on the benefits of liberal democracy than the contemporary armchair philosophers lives on in the work of Richard Rorty, whose preference for ‘irony’ over real politics is well documented.
This customer let it be known that he had been waiting for a while and the waiter informed him that he could take his order, but that it was usual for customers to place their order bqdiou the bar.
Indeed, the ubiquity of commercial rationale leads us to question whether capitalism can really count as a unified system of social representation at all, beyond its unstable channelling of particular corporate interests. The “there is” that they postulate is both unique and composite. An event is never shared, even if the metapolotics we gather from it is uni- versal, because its recognition as event is simply at one with the political decision. The political singularities make up the multiplicity proper to the category of historical mode of politics.