The forms anti-Semitism takes today in France are very varied, and often have little or nothing in common. Since the Second World War, anti-Semitism has no longer been supported in France by a certain abject consensus (which in the 1930s was even shared by many celebrated writers, such as Céline). It persists in the form of disparate minorities, some publicly active, others concealed.
One of the signal features of our era is the re-emergence of the 'sacred' in all its different guises, from New Age paganism to the emerging religious sensitivity within cultural and political theory.
Verso has published for many years a range of critical accounts of Christianity and the broader issues of religion, belief and faith. Here, in conjunction with the publication of Pier Paolo Pasolini's St Paul, Verso presents a Radical Christianity reading list.
I will say once again that I think that the fundamental figure of contemporary oppression is finitude. The strategic axis of this seminar is to provide the means for a critique of the contemporary world by identifying something within its propaganda, activity etc. at whose centre is the imposition of finitude, that is to say, the exclusion of the infinite from humanity’s possible set of horizons. At each session, from now up until the end of the year, I want to give you an example of the way in which something taking place today, or some commonplace or constantly used category, can be represented as a figure or operation of reduction to finitude. As such, each of these things can be encapsulated in terms of the general oppressive vision of finitude.
Today I would like to take the example of Ukraine, the way in which the historic events in Ukraine serve the propagandist consensus that both constitutes and envelops it (at our next sessions I will address two connected notions, which are similarly hegemonic and bask in consensus: the notions of the republic and of secularism – and what I call false invariants: what is assumed to be an invariant, a commonplace of thought, and even a proof of what it is that unites us).
It would be a mistake to see the philosopher Alain Badiou as only being a political activist – having long been a Maoist – or a polemicist – his short book The Meaning of Sarkozy having made his name among the general public. A philosopher but also a mathematician, novelist and playwright, he is clearly above all a man of encounters. The wealth of his output bears witness to it. It has led to him theorising In Praise of Love and very recently debating Alain Finkielkraut in his L’Explication. With Alain Badiou, the encounter does not come just by itself – it is rich with promise…
What is an encounter?
It is a contingent, chance element of existence. Something happens to you that nothing among your existing world’s points of reference made likely or necessary. You encounter someone who you do not know and yet who strikes you, attracts you, enters into your life.
In late January the philosopher Alain Badiou was in Athens, where he gave three talks. The theme of the first of these was Plato, the second was on Lacan, while the third – the text of which appears below – was the most ‘political’. Each of the three talks had a packed-out audience. For this third talk, indeed, even the amphitheatre of the Law School did not suffice to contain the great number of attendees, with many of the large crowd of young people present filling out the stairs and floor. It took place on 25 January, and was jointly organised by the psychoanalysis review Alithia, the municipal elections movement Open City, and the SYRIZA youth organisation ‘Left Union’. It was supported by the Nikos Poulantzas Institute.
The principle that there is a single world does not contradict the infinite play of identities and differences
I would like to thank, and to salute, all our Greek friends, and beyond that all those who are today struggling against the terrible situation inflicted on the Greek people by the financial oligarchy that today holds power in Europe, in service of globalised capitalism.