Is it selfish to want to be happy? On the contrary, thinks Alain Badiou: happiness is fundamentally egalitarian and to demand it, against its apparent impossibility, is a militant act. The interview below was translated by David Broder; see the original French text here.
(Photo: Badiou at Kendall College of Art and Design, Grand Rapids, 2014)
What encounters proved most decisive in giving your life its direction?
Alain Badiou: Before theatre and philosophy, it was something that my father said. Indeed, during the Second World War I had this screen memory take form, which was of decisive importance for my subsequent existence. I was six years old at the time. My father, who was in the Resistance – for which reason he was appointed Mayor of Toulouse upon Liberation – put up a big map of the military operations, in particular covering the developments on the Russian front. The frontline was marked out by a thin piece of string, pinned to the wall with tacks. I saw that the string and the tacks kept moving, though I did not ask too many questions; as a man operating in clandestinity, in front of the children my father was evasive about anything regarding the political situation and the war. This was spring 1944. One day, at the moment of the Soviet offensive in Crimea, I saw my father moving the string further left, clearly showing that the Germans were retreating toward the West. Not only had their conquering advance been held back, but now it was they who were losing vast swathes of territory. With a flash of understanding I said to him, ‘But then, maybe we’ll win the war?’ and for once he gave a very clear answer: ‘But of course, Alain! We just need to want it’.
What is the meaning of death today? For Alain Badiou, it is a reminder that we are defined by finitude: 'we are only mortals' is the order of the day, underlying both capitalist and religious nihilisms. In a seminar given on 18 May 2015, Badiou offered a new conception of death as radical exteriority. 'Death is something that happens to you; it is not the immanent unfolding of some linear programme.' Translated by David Broder.
By Alain Badiou, Athens, 7 July. Originally published in Liberation. Translated from the French by David Broder.
Copyright: Giovanni Tusa 2014.
It is urgently necessary to internationalise the Greek people’s cause. Only the total elimination of the debt would bring an "ideological blow" to the current European system.
1. The Greek people’s massive "No" does not mean a rejection of Europe. It means a rejection of the bankers’ Europe, of infinite debt and of globalised capitalism.
2. Isn’t it true that part of nationalist opinion, or even of the far Right, also voted "No" to the financial institutions’ demands – to the diktat from Europe’s reactionary governments? Well, yes, we know that any purely negative vote will be partly confused. It has always been the case that the far Right can reject certain things that the far Left also rejects. The only clear thing is the affirmation of what we want. But everyone knows that what Syriza wants is opposed to what the nationalists and the fascists want. So the vote is not just a generic vote against the anti-popular demands of globalised capitalism and its European servants. It is also, for the moment, a vote of confidence in the Tsipras government.
Badiou's apparently "unrepentant" Maoism has been one of the most controversial, if misinterpreted, elements of his thought. In the conversation below, Badiou is pressed on the question by an anonymous Chinese philosopher, and maintains that Mao continues to provide a model for dialectical thought, if not for a historical project. Visit LEAP to read the original piece in full.
A full recording of the performance, held on December 13, 2014, Manny Cantor Center, New York, can now be accessed here.
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ILLUSTRATION / Wang Buke
A Dialogue Between a Chinese Philosopher and a French Philosopher
December 13, 2014, Manny Cantor Center, New York
Some time ago, French philosopher (and venerable Maoist) Alain Badiou traveled to China to speak to a Chinese philosopher. Though his or her name appears to have been lost in the ashes of time, the transcript of this alleged meeting remains, and bears a noted resemblance to a series of conversations Badiou had with Lu Xinghua, a contentious proponent of the theorization of Chinese contemporary art. A restaging of this dialogue this past December in New York, with an actress as the skeptical interlocutor, provided a window into Continental philosophy’s most ardent Orientalist fantasies—and an hour or two of solid dialectical entertainment.