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0826496938 Badiou Live

0826496938 Badiou Live

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I Theore de la contrdiction (Paris: Maspero, 1975),2.
2 The corpus for a full study of this period of Badiou's work consists of the

following texts: Contrbution au probleme de la construction d'un parti marxiste
lbiniste de tpe nouveau, in collaboration with the Parti socialiste unife (Paris:
Maspero, 1970); Theorie de la contrdiction (Paris: Maspero, 1975); De l'ideologie,
in collaboration with F Balmes (Paris: Maspero, 1976); 'Le Mouvement
ouvrier revolutionnaire contre Ie syndicalisme', published by the Groupe
pour la fondation de l'Union des communistes de France Marxistes Lenin
istes Maolstes (Marseiles: Editions Potemkine, 1976); L Noau rationnel de la
dialectique hegelienne, commentar on a text by Zhang Shiying in collaboration

with L. Mossot and]. Bellassen (Paris: Maspero, 1977); 'Le Flux et Ie parti
(dans les marges de L'AntiOedipe), in A. Badiou and S. Lazarus (eds), L
Situation actuelle sur Ie font de la philosophie, Cahiers Yenan no. 4 (Paris:

Maspero, 1977); L'Echarpe rouge. Romanopera. (Paris: Maspero, 1979); jean
Paul Sartre' (Paris: Potemkine, 1980); Theorie du suJet. (Paris: Seuil, 1982).
3 Bruno Bosteels is currently undertakng the translation of Theore du suet for
Continuum Books. See also his excellent study of Badiou's Maoism and
post-Maoism 'Post-Maoism: Badiou and Politics' in the indispensable Special
Issue on Alain Badiou and the Culturl Revolution q Positions (see Chapter I, n. 39)

which includes a full bibliography of the Groupe pour la fondation de
I'Union des communistes de France Marxistes Leninistes Maolstes (UCFML,
the political group Badiou belonged to in this period). See also B. Bosteels,
'Alain Badiou's Theor of the Subject Part I: The Recommencement of
Dialectical Materialism?' in Pli, Vol. 12 (2001), 200-29, and 'Alain Badiou's
Theory of the Subject: The Recommencement of Dialectical Materialism?
(Part II)' in Pli, Vol. 13 (2002), 173-208. Aberto Toscano also writes on

this period of Badiou's work though his real centre of interest is what he
terms the 'transitional period' between 1982 and 1988, the period of Peuton
penser La poLitique? (1985). See A. Toscano, 'Communism as Separation' in
P Hallward (ed.), Think Again: ALain Badiou and the Future qPhilosophy (London:
Continuum, 2004), 138-49, and Aberto Toscano, 'Marxism Expatriated:
Aain Badiou's Turn' in Jacques Bidet and Stathis Kouvelaks (eds) Critical
Companion to Contemporr Marxim (Leiden: E. J. Brill, 2007), 529-48. See
also Sophie Gosselin's article on Theorie du sujet 'La Parole Manifeste' in
B. Besana and O. Feltham (eds), Een·ts autour de la pense d'Lain Badiou (Paris:
Harmattan, 2007), 171-85. See Jason Barker, An Introduction to Alain Badiou
(London: Pluto Press, 2002).
4 G. W F Hegel, The Science q Logic, trans. A. V Miller (New York: Human

ity Books, 1969), 825.
5 The passage from Theone de La contrdiction containing this commentary is

translated by A. Toscano in the Special Issue of Positions mentioned in note 3,

6 See T Tho and Z. L. Fraser's interview with Badiou included in The Concept
q[ Model, ibid.
7 From the point of view of Bad iou's later set-theory ontolog, he ilegitimately

confates belonging -the question of unity -with ordering here.
8 One of the foci of Bruno Besana's comparative work beteen Deleuze

and Badiou is precisely the vexed question of the 'genesis' of situations. See
his 'L'etre de I'evenement' in Ecnts autour de la pensee d'Alain Badiou, 125-30.
This is also one of Feli Ensslin's concerns.
9 ]. Lacan, Seminar 11: The Four Fundamental Concepts q Pschoanalsis, 6.

10 Ibid., 29. Lacan refers to Miller's question at the beginning of the 29January
1964 session. The questions and answers from the 22 Januar 1964 session
are missing.
11 Hegel, The Science qLgic, 521-3.
12 II July 2007.
13 Cameron Tonkinwise of Parsons New School of Design argues that in

order to build sustainable energy systems old energy infrastructures must
be destroyed: infrastructures that literally lock us in concrete into un
sustainable futures. See C. Tonkinwise, 'Is Design Finished? Dematerialis

ation and Changing Things', Desin PhiLosoph Papers, Vol. 3 (2004),

14 Jacques Lacan, Seminar I: Freud's Papers on Tchnique, trans. John Forrester

(Cambridge: Cambridge University Press, 1988), 199.
15 On the identifcation of a generic truth procedure in indigenous Australian

politics, see my article 'Singularity happening in politics: the Aboriginal
Tent Embassy, Canberra 1972', Communication and Cognition, Vo!' 37 No. I,
2004, 225-45.
16 One could object that this is also what he does later on in having recourse
to set theory and the generic set -yes, already in Theone du sujetl -but



precisely the drama of set teory is that it allows Badiou to think structural
heterogeneit without exitinfom the quantitative order.
17 Thus when Bruno Bosteels sets out to critique miraculous and absolutist
interpretations of Badiou's philosophy he is in fact critiquing their exclusive
focus on a tendency that is internal to Badiou's own phiosophy; a tendency I
call the 'eagle'. Any thorough interpretation of Badiou must recognize the
other tendencies in his thinking of change. See Bosteels, 'Post-Maoism:
Badiou and Politics', 581.
18]. Lacan, Seminar XIII: R.S.I, Omicar? No.3.
19 Ex-sistence is one of Lacan's neologisms, often used to designate the impact
of the real as vanished cause; that is, the position and agency of something -
such as the

petit a, the object cause of desire -which is absent from the
symbolic order and yet has efects upon that order.
20 In]. Lacan, icrt, trans. B. Fink (New York: W W Norton, 2007), 161-75.
21 The key text that begins to draw phiosophical conclusions from this position
on immigrant workers is Peuton penser la politique? in which Badiou dates his
work with the sanspapien as beginning in 1972, p. 74. For documents con
cerning this work see Aain Badiou, Political Writings, ed. and trans. N. Power
and A Toscano (New York: Columbia Universit Press, frthcoming 2009).
22 This entire argument is developed in a paper 'The Pleasures of Incomple
tion: France and her Ex-colonies' given at the Politics and Culture Research
Seminar, New York Universit in France, January 2007.
23 How many generations must pass before one is no longer an immigrant in

the eyes of the French state?
24 A retired worker of Agerian origins, 71 years old, cited in Eric Marliere,

'Les habitants des quartiers: adversaires ou solidaires des emeutiers' in En
L. Mucchieli and V Le Goaziou (eds), Qand les banlieues brlent: retour sur les
eeutes de novembre
2005 (Paris: Ie Decourerte, 2006), 76.
25 I owe my interest in this question to Alberto Toscano's excelent investiga
tion of the question of reactive subjects in Badiou's work in the context of
the theorization of the ideology of A Qaeda and the inadequacy of the
concept of 'islamofascism' or 'islamic fundamentalism' to explain the
phenomenon. See A Toscano, 'The Bourgeois and the Islamist, or, The
Other Subjects of Politics' in P Ashton, A]. Bartlett and]. Clemens (eds),
The Prais q Alain Badiou (Melbourne: Re.press, 2006), 339-66.
26 N. Sarkozy; 'La France ne peut pas accueillir toute la misere du monde.
Nous avons Ie droit de choisir qui est Ie bienvenu' (France cannot accom
modate all the misery of the world. We have the right to choose who is
welcome), televised debate with Segolene Royal, 2 May 2007, TFl.



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